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THE WORIGS 


OF 


THE REV. JOSEPH BINGHAM, MA. 


EDITED BY 


HIS LINEAL DESCENDANT 


THE REV. R. BINGHAM, JUN,, M.A. 


FORMERLY OF MAGDALENE HALL, OXFORD, 
AND 


FOR MANY YEARS CURATE OF TRINITY CHURCH, GOSPORT. 





A NEW EDITION, IN TEN VOLUMES. 


VOL. VIII. 





OXFORD: 
AT THE UNIVERSITY PRESS. 


M. DCCC. LY. 






pa | JHE INSTITUTE OF WEDIAEVAL STUDIES 
- 10 ELMSLEY FLACE 
- FORCNTO & CANADA, 


y ~ Pte 221931 


: ae 2878 





CONTENTS 


OF THE 
TWENTY-SECOND AND TWENTY-THIRD BOOKS 
OF 


THE ANTIQUITIES OF THE CHRISTIAN CHURCH. 





BOOK XXII. 


OF THE MARRIAGE RITES OBSERVED IN THE ANCIENT CHURCH. 


CHAPTER I. 


A short account of the heretics who condemned or vilified marriage 
anciently, under pretence of greater purity and perfection ; and of such 
also as gave license to community of wives and fornication. 


Sect. I. Community of wives first taught by Simon Magus, 1.—II. After- 
ward by Saturnilus and the Nicolaitans, and many others, 3.—III. 
Hence arose the calumny of the Gentiles against the Christians in 
general, that they practised impurity in their religious assemblies, 4.— 
IV. These doctrines being fetched from the very dregs of Gentilism, 
and scandalous in the eyes of sober Heathens, 6.—V. Marriage con- 
demned as unlawful by Tatian and the Encratites, 8.— VI. Also by the 
Apostolici or Apotactici, 9 —VII. By the Manichees, Severians, and 
Archontici, 9.— VIII. By the Hieracians and Eustathians, 10.—IX. Who 
were condemned in the Council of Gangra and those called the Aposto- 
lical Canons, 11.—X. The error of the Montanists about second mar- 
riages ; and of the Novatians also, 13. 


CHAPTER II. 


Of the just impediments of marriage in particular cases, showing what per- 
sons might or might not be lawfully joined together, and of the times and 
_ seasons when the celebration of marriage was forbidden, 


Secr. I. Christians not to marry with infidels, or Jews, or heretics, or 
_ any of a different religion, 15.—II. All Christians obliged to acquaint 
the Church with their designs of marriage before they completed it, 22. 


DO 





iv 


CONTENTS OF BOOK XXII. 


—III. Not to marry with persons of near alliance either by con- 
sanguinity or affinity, to avoid suspicion of incest, 24.—IV. Children 
under age not to marry without the consent of their parents or guardians - 
or next relations, 26.—V. Slaves not to marry without consent of their 
masters, 28.—VI. Persons of superior rank not to marry slaves, 28.— 
VII. Judges of provinces not to marry any provincial woman during 
the year of their administration, 30.—VIII. Widows not to marry again 
till twelve months after their husband’s death, 31.—IX. Women not to 
marry in the absence of their husbands, till they were certified of their 
death, 32.—X. Guardians not to marry orphans in their minority till 
their guardianship was ended, 33.—XI. When first the prohibition of 
spiritual relations marrying one with another came in, 34.—XII. Whe- 
ther a man might marry after a lawful divorce, 35.—XIII. Whether an 
adulterer might marry an adulteress, whom he had defiled, after the 
death of her husband, 42.—XIV. The celebration of marriage forbidden 
in Lent, 45. 


CHAPTER III. 


Of the manner of making espousals preceding marriage in the 
ancient Church. 


Secr. I. How the sponsalia or espousals differed from marriage, 47.—II. 


Free consent of parties necessary in espousals, 48.—III. The contract of 
espousals usually testified by gifts, called arre, or donationes sponsalitie, 
which were sometimes mutually given and received both by the man 
and woman, 49.—IV. These donations to be entered into public acts, 
and set upon record, 50.—V. The contract further testified by giving 
and receiving of a ring, 51.—VI. And by a solemn kiss, and joining of 
hands, 54.—VII. And by settling of a dowry in writing, 55.—VIII. 
And by transacting the whole affair before a competent number of 
witnesses, 56.—IX. How far the obligation of espousals extended, 56. 
—X. Whether they were simply and absolutely necessary to precede a 
just and legal marriage, 59. 


CHAPTER IV. 


Of the manner of celebrating marriage in the ancient Church. 


Secr. I. The solemnities of marriage between Christians usually cele- 


brated by the ministers of the Church from the beginning, 63.—II. In 
what cases it might happen to be otherwise, 69.—III. How the primi- 
tive practice was revived when it came to be neglected, 71.—IV. Other 
ceremonies used in marriage, as joining of hands and veiling, 72.—V. 
Untying the woman’s hair, 73.—VI. Crowning the new-married couple 
with crowns or garlands, 75.—WII. Carrying the bride home to the 
bridegroom’s house; how far necessary in some cases of law, 75.— 
VIII. How far the marriage pomp was allowed or disallowed by the 
ancient fathers, 77. 








CONTENTS OF BOOK XXIII. vi 


CHAPTER V. 
Of divorces: how far they were allowed or disallowed by the ancient 
Christians. 


Secr. I. The Ancients divided about the sense of fornication. Some 
taking it only for carnal fornication, and making it the only just cause 
of divorce, 80.—II. Others took it to imply spiritual fornication, that 
is, idolatry and apostasy from God, and other crimes of the like nature, 
83.—IlI. This latter opinion from the time of Constantine much 
countenanced by the laws of the State. First, by Constantine himself, 
85.—IV. Then by Honorius, 88.—V. And Theodosius Junior, 89.—VI. 
And Valentinian 111, 91.—VII. And Anastasius, 91.—VIII. And Jus- 
tinian, 92. 


BOOK XXIil. 


OF FUNERAL RITES, OR THE CUSTOM AND MANNER OF BURYING THE 
DEAD OBSERVED IN THE ANCIENT CHURCH. 


CHAPTER I. 


Of cemeteries, or burying places, with an inquiry how and when the custom 
of burying in churches first came in. 


Secr. I. A cemetery a common name for a burying place and a church. 
How this came to pass, 94.—II. No burying places in cities or churches 
for the first three hundred years, 95.—III. But either in monuments 
erected by the public ways, or in vaults and catacombs in the fields 
under ground, 99.—IV. Burying in cities and churches prohibited by 
Christian emperors for several ages after, 103.—V. The first step made 
toward burying in churches was the building of churches over the 
graves of the martyrs in the country, or else translating their relics into 
the city-churches, 107..-VI. The next was allowing kings and emperors 
to be buried in the atrium, or porch, and other outer buildings of the 
church, 107.—VII. Then the people in the sixth century began to be 
admitted into the church-yards, but not into the church, 109.— VIII. 
And in this period of time, kings, bishops, founders of churches, and 
other eminent persons were by some laws allowed to be buried in 
churches, 111.—IX. The matter at last left to the discretion of bishops 
and presbyters, who should or should not be buried in churches. 
Hereditary sepulchres not yet allowed in the ninth century, but brought 
in by the Popes’ decretals, 112. 


CHAPTER II. 
Some other observations concerning the place, and manner, and time of 
burying. 
Secr. I. Consecration of cemeteries not very ancient, 114.—II. The 
sacredness of them arising from another reason, and not from their 


vi 


CONTENTS OF BOOK XXIII. 


formal consecration, 115.—III. The way of adorning graves different 
among Heathens and Christians, 116.—IV. They differed also in the 
manner of burying: the Heathens commonly burning the body, and 
putting the bones and ashes in urns: but the Christians buried the 
body whole in the earth, abhorring the Heathen custom, 119.—V. Em- 
balming of bodies much used by Christians: and why more by them 
than the Heathens, 122.—VI. lhe Christians usually buried by day, 
the Heathens by night, 125. 


CHAPTER III. 


How they prepared the body for the funeral, and with what religious 
ceremonies and solemnities they interred it. 


Sect. I. Christians always careful to bury the dead, even with the hazard 


of their lives, 133.—II. How they prepared the body for burial. First, 
closing its eyes and mouth: a decent circumstance observed by all na- 
tions, 134.—III. Then washing the body in water, 135.—IV. Dressing 
it in funeral robes: and these sometimes rich and splendid, 136.—V. 
Watching and attending it in its coffin till the time of the funeral, 138. 
—VI. The exportation of the body performed by near relations, or per- 
sons of dignity, or any charitable persons, as the case and circumstances 
of the party required, 141.—VII. Particular orders of men appointed in 
some great Churches, under the names of copiate and parabolani, to 
take care of the sick, and perform all these offices for the dead, 142.— 
VIII. Psalmody the great ceremony used in all processions of funerals 
among Christians, in opposition to the Heathens’ piping and funeral 
song, 142.—IX. Crowning the coffin with garlands not allowed among 
Christians, though they scrupled not to carry lights before them, 146.— 
X. Funeral orations made in the praise of eminent persons, 148.—XI. 
Together with psalmody and the usual service of the Church, 148.— 
XII. And sometimes the oblation of the eucharist, 150.—XIII. With 
particular prayers for the dead, 151.—XIV. A corrupt custom of giving 
the kiss of peace and the eucharist to the dead, corrected by the ancient 
canons, 154.—XV. Almsdeeds commonly added to prayers for the dead, 
156.—XVI. And repeated yearly upon the anniversary days of comme- 
moration of the dead, 156.—X VII. But this often degenerated into 
great excesses and abuses, which are complained of as no better than 
the parentalia of the Gentiles, 157.—X VIII. Decent expressions of mo- 
derate sorrow at funerals not disallowed ; but the Heathenish custom of 
hiring prefice, or mourning women, sharply reproved by the Ancients, 
158.—XIX. The novendial of the Heathen rejected as a superstitious 
practice, 161.—XX. The custom of strewing flowers upon the graves of 
the dead, retained without offence, 163.—X XI. As also wearing a mourn- 
ing habit for some time, 164. --X XII. Some other rites not allowed by 
the Ancients, 165.—X XIII. To what sort of persons the privilege of 
burying with this solemnity was denied, 167. 


CONTENTS OF BOOK XXIII. Vill 


CHAPTER IV. 


An account of the laws made to secure the bodies and graves of the dead 
From the violence of robbers and sacrilegious invaders. 


Sect. I. The old Roman laws very severe against robbers of graves, and 
all abuses and injuries done to the bodies of the dead, 171.—II. This 
severity continued for the most part under the Christian emperors, with 
some additional circumstances, 173.—III. No indulgence allowed to 
robbers of graves by the emperors at the Easter festival, 175.—IV. For 
this crime a woman was allowed by the laws to give a bill of divorce to 
her husband, 176.—V. One reason tempting men to commit this crime 
was the rich adorning of the Heathen sepulchres, 176.—VI. A more 
plausible pretence was taken up from the laws that ordered all Heathen 
altars and images to be demolished, 177.—VII. A third reason was, 
to get the relics of martyrs to sell and make gain of them, 178.—VIII. 
A peculiar custom in Egypt to keep the bodies embalmed and unburied 
in their houses above ground, 180.—IX. No religious worship allowed 
to be given to relics in the ancient Church till after the time of St. 
Austin, 181. 


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THE ANTIQUITIES 


OF THE 


CHRISTIAN CHURCH. 





BOOK XXII. 


OF THE MARRIAGE RITES OBSERVED IN THE 
ANCIENT CHURCH. 





CHAPAT 


A short account of the heretics who condemned or vilified 
marriage anciently, under pretence of greater purity and 
perfection ; and of such also as gave license to community 
of wives and fornication. ° 


i. Berore -I enter upon the history of the Church’s Community 
practice in relation to the holy office of matrimony, and the bina y 
several rites and usages observed in the celebration thereof, it by Simon 
will not be amiss to give a short account of those heretics who, re 
immediately upon the first plantation of the Gospel, set them- 
selves to vilify and contemn marriage, either by openly con- 
demning it as a thing unlawful under the Gospel, upon pretence 
that the Gospel required greater purity and perfection; or by 
granting license for community of wives and promiscuous for- 
nication. Though God had instituted marriage as an honour- 
able state in man’s innocency, and our Saviour had allowed it 
as such, reducing it to its primitive institution; and the Apostle 
had said, [Hebr. 13, 4.] “that marriage was honourable in all, 
and the bed undefiled :” yet, according to the Spirit’s predic- 
tion, there presently arose some who departed from the faith, 
giving heed to seducing spirits and doctrines of devils, forbid- 
ding to marry; and others, who taught men to commit forni- 

_ BINGHAM, VOL, VIII. B 


2 The heretics who 


cation with license and impunity. This latter doctrine was 
immediately broached by Simon Magus, the arch-heretic against 
the faith. For, as St. Austin! informs us, he taught the de- 
testable impurity of the promiscuous use of women. Which is 
also signified by Epiphanius? and Irenzus®, when they say, 
that Simon corrupted venerable marriage by his filthiness in 
following his own lusts with Helena, his strumpet. Theodoret* 
gives a more particular account of his impiety, telling us the 
ground of his doctrine, how he taught, ‘that the old prophets 
were only the servants of the angels, who made the world: 
upon which account he encouraged his followers not to regard 
them, nor dread the threatenings of the Law, but to do, as free, 
whatever they listed; because they were to be saved, not by 
good works, but by grace.’ And upon the strength of this 
principle they who were of his sect gave themselves up boldly 
without restraint to all manner of lusts and intemperance, often 
practising magical enchantments and sorcery as divine myste- 
ries, to bring about their amorous designs. » All which agrees 
very well with that short account which is given by Damascen5, 
and by the author of the Predestinarian Heresy published by 
Sirmondus®, who say, that Simon taught the promiscuous 
use of women without distinction; and that God regarded not 
chastity, forasmuch as the world was not made by him, but by 
angels. 


1 De Heres. c.1. (t.8. p. 6 a.) 
Docebat autem detestandam turpi- 
tudinem indifferenter utendi foemi- 
nis. 

2 Her. 1. al. 21. Simonian. n. 2. 
(t.1. p.56 b,c.) Tuvaika ydp tia 
€auTé cbpdpevos peuBada, ‘EN€vnv rov~ 
vopa, amd Ths Tupioy dppeperny, aye- 
Tat, pi) vUmodhaivey cuvadeay exew 
mpos tavtnv’ év tmapaBvot@ S€ aic- 
xpdornte oupmepimr€eKdpevos TO yuvaio 
6 yons, K.T.X. 

3 1,, 42. 0.26. (p. 64. °20,)" Hie 
Helenam [al. Helenen] quandam, 
quam ipse a Tyro civitate Phcenices 
queestuariam cum redemisset, secum 
circumducebat, &c. [This woman 
is sometimes termed Selene. See 
before, b.13. ch. 3. 8. 3. V. 4. p. 339- 
n.54. Ep. 

Heret. Fabul. 1.1. c.1. t. 1. 
p. 193. (t. 4. part. 1. p. 288.) Tods dé 


mpopnras tov ayyéhov droupyovs 
yeyernoba' rods dé eis abrov mored- 
ovtas €kéhevoe put) Mpooéxetv Ekeivots, 
pnd€e ppirrey Tay vopev tas amedas, 
adda mpatrew ws édevOepous amep av 
earnowow' ov yap dia mpakewv dya- 
Ody, adda bia yxdpiros revEerOar Tijs 
cornpias. 06 81 ydpwv, of THs TovTOU 
ouppopias Tacav erdApov avedyetay, 
kai payyavelas €xpévro mavrodarais, 
Ep@TiKd TiVa kal dy@yla pnXavapevot, 
kal Ta GAXa Goa Tis yonteias iva ws 
cia peridvres puornpia. 

5 De Heres. p. 576. (t.1. p. 81 a.) 
... EdiSackey d5€ aicxporoudy pigw 
podvo pov, ... advahopiay c@pdtov. 

6 Preedestin. 1.1. de Heres. c.f. 
(ap. Oper. Sirmond. t.1. p. 465 a. 2.) 
Prima heresis a Simone sumpsit 
exordium, qui dicebat castitatem ad 
Deum non pertinere, Deum mun- 
dum non fecisse. 


XXII. i. 


ee i ee in 


I, 2. condemned marriage. 3 


2. One of the chief of Simon’s scholars was Saturnilus, or Afterward 

Saturninus, a Syrian, who confirmed Simon’s impurity, as bes a 
St. Austin’? says, and ‘that upon the very same foundation, Nicolaitans, 
viz. ‘that God did not regard the world, because it was made we ONE 
by certain angels without his knowledge, or against his will,’ 
Others say, ‘he condemned matrimony and procreation of 
children universally, and that he was the first that asserted 
openly that: marriage was a doctrine and work of the Devil.’ 
So Irenzeus’, Epiphanius?, Theodoret!°, and others after them. 
Perhaps he might maintain both opinions, equally injurious to 
lawful matrimony. For it has been no unusual thing with 
men that have stiffly opposed matrimony to be more favourable 
to real impurity and fornication. 

The Nicolaitans are said by all writers to have trod in the 
steps of Simon Magus, in teaching the liberty of fornication. 
And this is supposed to be the doctrine and deeds of the Nico- 
laitans condemned in the Revelation. For it is certain there 
were some at that time who taught men to commit fornication, 
as appears from the reproof given to the Angel of the Church 
of Thyatira, (Rev. 2, 20.) “ Thou sufferest that woman Jezebel, 
who calleth herself a prophetess, to teach and to seduce my 
servants to commit fornication.” Which makes some learned 
men think that the doctrine of Jezebel was the same with that 
of the Nicolaitans, and that they are but different names of the 
same persons. For all ecclesiastical writers agree that the 
Nicolaitans held this doctrine. Irenzus!!, Tertullian?2, and 
Epiphanius'?, make Nicolaus, one of the seven deacons, to be 








7 De Heres. c. 3. (t.8. p.6c.)... 
Qui turpitudinem Simonianam in 
Syria confirmasse perhibetur: qui 
etiam mundum solos angelos sep- 
tem preter conscientiam Dei Patris 
fecisse dicebat. 

8 L.1. c.22. (p.97. 5.) Nubere 
autem et generare a Satana dicunt 
esse. 

9 Her. 23. Saturnilian. n. 2. (t.1. 
p- 63, d.) Té yapeiv 5€ cal rd yevvay 6 

brés ayvptns €k Tov Sarava bmdpyxew 
Neyer, kK. TA. 

10 Heret. Fabul. 1.1. c. 3. (t. 4. 
part. 1. p. 291.) Tov d€ ydyov obros 
mp@ros tod AraBdrov didacKadiay 
ovopace. 


UL. 1. ¢.27. (p. 103. 4.) Nico- 
laitee autem magistrum quidem ha- 
bent Nicolaum, unum ex septem, qui 
primi ad diaconium ab Apostolis 
ordinati sunt: qui indiscrete vivunt. 

12 De Preescript. c. 46. (p. 220 a.) 
Alter hzreticus Nicolaus emersit : 
hic de septem diaconis, qui in Actis 
Apostolorum allecti sunt, fuit. 


138 Her. 25. Nicolaite. n.1. (t.1. - 


p- 76 b, c.) Nuxddaos yéyovev eis ard 
Tay érra Stakdver*. . .vatepov dé rod- 
tov wmédu 6 AudBodos, kai eEnrdarnoev 
avrod thy Kapdtay TH adr mAdvy TOV 
Tpoeipnpevav Tadaay, KatatpwOrvat 
perCdves brép rods mpanv’ K.T. A. 


B2 








4 The heretics who XXIL. i. 


the author of it. But others excuse him, and say, it was a 
doctrine taken up by those who pretended to be his followers, 
grounded upon some mistaken words of his, which had no such 
meaning. So Clemens Alexandrinus'4 more than once apolo- 
gises for him; and, in like manner, Eusebius!>, Theodoret", 
and St. Austin'?. But it is agreed on all hands, that either he 
or his disciples brought in such a doctrine, which is condemned 
as the doctrine and deeds of the Nicolaitans in the Revelation. 
Afterwards it was propagated by Prodicus, the author of the 
impure sect of the Adamites, and by the Carpocratians and 
Gnosties, of whose impurities I need not stand to make a par- 
ticular narration. 


Hencearose 8. I only observe, that from these vile practices of the sects 
spy under the name of Christians, arose that common charge of 


tiles against the Heathens against the Christians in general, that they 
abe oe practised impurities in their religious assemblies. For some of 
neral, that these sects not only made a common practice of fornication 


14 Stromat. 2. (p. 490. 33.) Tovod- 
rou d€ Kal of pdcKovtes EavTovs Niko- 
Ad@ emecOa, arouynpdveupa TL Tav- 
Spds péepovres €x maparporijs, TO Seiv 
mapaxpnoba tH oapkic GAN’ 6 pev 
yevvaios Kodovery Sety édndov rds TE 
ndovas, Tas Te emiOupias, Kal TH ao- 
Knoet TavT) KaTapapaive Tas THs 
capkos dppds te kal émOéoers.—Stro- 
mat. 3. (p.522. 19.) "EmeuynoOnpev 
d€ Kal Tis Kata Kaproxparny abéopov 
yuvaikay Kowwvias, mepi te THs Niko~ 
Adov pnoews SiadeyOevres, Exeivo tra- 
pareiropev. ‘Qpaiay, paci, yuvaika 
€x@v ovTos, peTa THY avady iy TH 
Tod Sarnpos, mpds tev ’ArooTdé\@v 
dvediabeis (nroturiay, eis peaov aya- 
yov Thy yuvaika, ynwat TS Bovopevm 
emérpeev’ axddovOoy yap eivar pact 
Thy mpakw tavrny éxeivy tH porn, 
ért mapaypnoacba rH aapki Set’ Kai 
83), KatrakohovOjcavtes TH yevouev@ 
T® Te eipnuevm amas Kal aBacavi- 
OTs, exTopvevovaw avaidny of thy 
aipeow avrov petiovres. TuvOavopat 
& éywye tov Nixddaov pndepia érépa, 
map ny eynuev, Kexpnoda -yuvaiki* 
Tay tT ekeivov téxvav Ond«cias perv 
karaynpdoa tapbevous, apbopov dé 
Siapeivar tov vidv. “Qy ovTws éydv- 
Tov, droBoA} mabous fy eis pecov TOV 
’Arocrédev 4 Tis (ndotuToupEerns ék- 


KvKAnols ‘yuvatkés’ Kal  €ykpdreta 
Tay TepiaTovddoTa@v ndovay Td Tapa- 
xpnoba rH oapki edidacker. 

16.1.3. c.29. (v.11. p. 133.983) 
°Enl rovtwy dyra Kal 7 Aeyouern Tav 
NixoAairav aipecis, emt opixpdratov 
ovvéatn xpdvov" fs 81) Kal 4 Tod “Iw- 
avvov ’ATokdduwis pynpovever. Odrot 
Nixddaoy eva trav api rov Srépavoy 
diaxdvav mpds trav “Amoarédov emt 
TH Tov evdedy Ocpareia mpokexerpio- 
pévav nvyouv. “Oye piv *Ade€ar- 
Speds KAnuns ev tpite Srpeparet 
Tavta Tept avrov Kata héEw ioropet’ 
‘Opaiar, pact, yuvaixa éy@v, K.T. A. 

16 Heret. Fabul. 1.3. c. 1. (t.4. — 
part. 1. p. 340.) “H Nuxodairéy aipe- 
ols, ov pdvov €& avoias, dAAa kal €& 
dkoNacias cuvéotn’ cahéeatepoy Se Ta 
mept tavtns 6 KAnpns edidakey, k.T.d. 

17 De Heres. c. 5. (t.8. p.6 d.) 
Nicolaitze a Nicolao nominati sunt, 
uno, ut perhibetur, ex illis septem, 

uos Apostoli diaconos ordinaverunt. 
ste cum de zelo pulcherrime con- 
jugis culparetur, velut purgandi se 
causa permisisse fertur, ut ea, qui 
vellet, uteretur. Quod ejus factum 
in sectam turpissimam versum est, 
qua placet ususi ndifferens foemina- 
rum. 














condemned marriage. 5 


and uncleanness, but adopted them into the mysteries of their they prac- 
religion. Clemens Alexandrinus'* particularly charges it upon pears 
the Carpocratians, and Theodoret! upon the Adamites, the their reli- 
followers of Prodicus, who was a disciple of Carpocrates. Seaiitioa! 
Epiphanius®° and St. Austin add to these the Gnostics; con- 
cerning whom St. Austin?! remarks, that, as they went by dif- 
ferent names in different parts of the world, ‘ some called them 
Borborite, Wallowers in the mire, because of their extreme 
impurity which they were said to exercise in their mysteries.’ 
And of Carpocrates, the father of the Carpocratians, he re- 
marks?2, ‘how he taught all manner of filthiness and invention 
of evil, saying, that this was the only way to escape and pass 
safe by the principalities and powers of the air, who were 
pleased therewith, that so men might come to the highest 
heaven.’ Now these were doctrines of devils indeed, scarce 
heard of among the Gentiles, that a man should commit lewd- 
ness with his father’s wife; and that men should do eyil that 
good might come, and that the best way to escape the power 
of devils was to become slaves to them, and do the things that 
pleased them. Wherefore the Heathens knowing that such 











18 Stromat. 3. p. 511. (p.511. 20.) 
Oi &€ amd Kaproxparous kai ’Emipd- 
vous dvaydpevor Kowas eivat yuvaikas 
aéwtow €& Sv 7 peyiotn Kata TOU 
évépatos éppin Bracdhnuia.—Conf. 
Philastr. Her. 59. [al. 29.] (ap. Gal- 
land. t. 7. p. 489 e.) Floriani, sive 
Carpocratiani, dicuntur ... negan- 
tes judicium atque resurrectionem, 
Christum natum de virgine non cre- 
dentes, omnemque resurrectionem in 
filiorum procreatione nefandi ccetus 
[al. coitus] zestimantes consistere, ut 
in ecclesia sua post occasum solis lu- 
cernis exstinctis misceri cum mulier- 
culis non dubitaverint, legis preecep- 
tum implere putantes, Nascimini (al. 
Crescimini| et multiplicamini. Ju- 
daismo potius et Paganitati parere 
nefande, quam Christiane veritati 
acquiescere properantes, pecudum- 
que potius vitam et amentiam deti- 
nentes, quos et Scriptura vite pecu- 
dum comparavit. 

19 Heret. Fab. 1.1. c.8. (t. 4. 
- I. p.295.) Ipddcxos d5€ rovroy 
tadeEdpevos THy Tay Kadoupévey A- 


Samitdv ovveatncato aipecw" obdros 
mpopavas Aayvevety Tots Kaproxpd- 
tous mpooréberxe Séypact’ Kowas yap 
eivat Tas ‘yuvaixas evouobérncer* ob 
87 xapty ovK ev Tois Kotvois Seimvots 
pdvoy, TO Auxmaiov Pas exrrodey trot- 
ovpevot, nmep dy Exactos erétvxe ouv- 
eptyvuro* adda 89 Kal redetHy THY 
ToavTny akoAaciav treAnpecay pvo- 
TIKHY. 

20 Her. 26. Gnostici. n. 3. (t. T. 
p- 84d.) Adray yap thy civagw ad- 
Tay év aicxpdrnrt ToAupéias Pipou- 
ow, x.T.A. [See also n. 4, through- 
out. Ep.] 

21 De Heras. c. 6. (t.8. p.6 f.) 
Nonnulli eos etiam Borboritas vo- 
cant, quasi ccenosos, propter nimiam 
turpitudinem, quam in suis mysteriis 
exercere dicuntur. 

22 Ibid. c.7. (p.7 b.) Carpocra- 
tiani sunt a Carpocrate, qui docebat 
omnem turpem operationem, om- 
nemque adinventionem peccati: nec 
aliter evadi atque transiri principatus 
et potestates, quibus hec placent, ut 
possit ad coelum superius perveniri. 


6 The heretics who XXII. 1. 


things were taught and practised among heretics, who went 
under the name of Christian, made no distinction, but threw 
the charge upon all Christians in general; and so “by 
reason of their pernicious ways (or, as some copies”? read it, 
their lascivious ways) the way of truth was evil spoken of.” 
(2 Pet. 2, 2.) ‘ 
4. And this was done so much the more plausibly, and with 
a better grace, because there were but few among the Heathen 
themselves that allowed such practices. The doctrines were 
fetched by heretics from the very dregs of Gentilism, and they 
were scandalous in the eyes of all wise and sober Heathens. 
Some of the more barbarous nations indeed allowed of com- 
munity of wives, and practised promiscuous adultery. Solinus 
Polyhistor?+ affirms it of the Ethiopians, called Garamantes ; 
and Julius Czsar2> gives the same account of the Britons : but 
in all the civilized part of the world, throughout the whole 
Roman empire, we meet with but one instance of it, in the 
Heliopolitans of Pheenicia, among whom, by the law of their 
country, Socrates? says, all women were common; so that no 
child knew his own father, because no distinction was made 


These doc- 
trines being 
fetched 
from the 
very dregs 
of Gentil- 
ism, and 
scandalous 
in the eyes 
of sober 
Heathens. 


between parents and children. 
to be defiled by all strangers that came among them. 


23 [Kat moAdol e€axodovOnoovew 
avrav tais damoXeias, K.T.A., is the 
reading of the textus receptus. 
The Vulgate has it thus: Et multi 
sequentur eorum lu«urias, &:c.—See 
Nov. Test. Gr. Johan. Muillii, Ed. 
Kuster. Lips. 1723, for numerous 
authorities for doeAyetas rather than 
that of the teatus receptus, dmrodcias. 
Of the former reading Millius says, 
Quz lectio Estio longe probabilior 
videtur, non enim proprie, inquit, 
nec usitate quis dicitur sequi alte- 
rius perditionem. Immo vero illa 
ipsa de causa mutatam suspicor lec- 
tionem, quam sequimur, in dceA- 
yeas. Dabant novam hanc lectio- 
nem in margine et quidem ex capitis 
hujus v.18, seu potius 2 Pet. 2, 2, 
aliqui, quibus haud intellectum dzo- 
Aeiats hoc loco idem esse quod aipé- 
geo THs amodeias. Ep. | 

24 C. 33. (p. 162.) Garamantici 
Aithiopes matrimonia privatim nes- 


They also gave their virgins 
And 


ciunt, sed omnibus vulgo in Vene- 
rem licet. Inde est, quod filios ma- 
tres tantum recognoscunt. 

25 De Bell. Gallic._1. 5. c. 10. 
(p. 98.) Uxores habent deni duo- 
denique inter se communes, &c. 

26 L, 1. c. 18. (v. 2. p. 48. 29.) 
Kowas yap civat map’ adrois tas yu- 
vaikas éyx@ptos vduos éxédeve’ kal 
dia rodro dudiBora pev qv wap ai- 
Tois Ta TiKTOpEva’ yovewy yap Kat 
téxvov ovdepia Sidxpiois Av’ tas de 
napbévous Tois maptodor Eevors map- 
eixov mopvever Oar’ Kat rodro €& dp- 
xaiov kparody map’ airois Adoa é- 
orovdace [6 Baciheds]|* vdp@ yap 
Tepe Tav aicxpav dvehov TO pdoos 
Ta yevn éavtTad emeywookew map- 
eokevacer’ exk\noias Te Ktigas, Kal 
eriaKorroy xeiporovnbjvar maperked- 
ace, kai KAnpov iepdv' ovr@ Ta “HAs- 
ovmohit@y Kaka peTpidrepa ameipyd- 
caro. 














§ 4. 








condemned marriage. 7 


this iniquity, established by a law, continued among them till 
Constantine abrogated it by a contrary law, and builded them 
churches, and settled a bishop and clergy among them, by 
which means they were converted to Christianity, and brought 
to the orderly course of the rest of mankind in this particular, 
which was always reckoned scandalous among the very Gen- 
tiles. For Solinus2’, describing the lasciviousness of the Gara- 
mantes, which made that no child could know his own father, 
nor have any reverence for him, says, ‘ that upon this account 
the Garamantes were reckoned a degenerate people among all 
nations; and that not without reason, because they had de- 
stroyed the discipline of chastity, and by that wicked custom 
lost all knowledge of succession among them.’ It is true, in- 
deed, Plato is generally accused by the ancient writers of the 
Church for saying that a community of wives ought to be 
established in his commonwealth. The charge is brought 
against him by Theophilus?, bishop of Antioch, first of all; 
then by St. Jerom29, Chrysostom °°, and Theodoret3!. But if 
what Clemens Alexandrinus pleads in his behalf be true, there 


27 C. 33. (p. 162. ult. lin.) Ea 
propter Garamantici A®thiopes inter 
omnes populos degeneres habentur: 
nec immerito, quia afflicta castitatis 
disciplina, successionis notitiam ritu 

improbo perdiderunt. 

Ad Autolycum, 1. 3. p. 207. 
(ad cale. Just. Mart. p. 120 a.) Ipe- 
Tés yé T\arev, 6 doxdv ev adrois 
TewvOrepov meprrooognxevat, dtap- 
pnony € €v TH TP@TH BiB Tév Tlokt- 
TEL@V emcypapouery, Tpdm@ T revi vopo- 
beret ely xpnv elvat kowas amdvrev Tas 
yovaixas, Xp@pevos mapadetypare TO 
Atos, kai Kpnrév vopnobern, 6 orws dia 
mpopdcews mardorota moAXt} ylvnrat 
€k Tav TowovT@Y, Kal os dnOev rods 
Avroupevous Sid ToLovTav dpiiav 
xPiy mapapvecic bat. 

29 Ep. ad Ocean. advers. Jovin. 
1. 2. (t. 2. p. 335 b.) Scotornm natio 
uxores proprias non habet : et quasi 
Platonis Politiam legerit, et Catonis 
sectetur exemplum, nulla apud eos 
conjux propria est: sed ut cuique 
libitum fuerit, pecudum more lasci- 
viunt. 

30 Hom. 5. in Tit. P- 1725. (t. £3. 
p. 762a.) Kai map’ avrois [al. 6 dav- 


paoros avtav | prrdaogos evopnobe- 
Tet, dovr@ eSetvar pire mawepacreiy, 

pare Enpadoupeiv’ os yap. evaperou 
Tov mpayparos duos, kal moAgy 
€xovTos Top” 81a rovTo Kai én” oiKy- 
paros eiornkecoav chavep@s rTovTo 
movouvtes, K. T.A.—Hom. 4. in Act. 
(t.9. p. 38e.) Kowal, pyoiv, ai y- 
vaixes €oT@oay, xal yeyupvepevat 
mapGevat er dypeot Tov épagray Ta- 
Aaérwoay, Kal Kowol marépes Eota- 
cay kal of Tixrdpevot Traides. 

31 De Curand. Greece. Affect. Serm. 
{al. Disput.] 9. t. 4. p. Ort. (t. 4. 
part. 2. p. 930.) ‘O yap rou Auxoip- 
yos, Tav vopoberay 6 apirros, ws So- 
kei Tois TOY ‘EAAnvev cohois, dunyd- 
pevoer ev Tois vdpuots, @s of THY AaKe- 
Saipovieyv mohretay vyyeypaéres 
gaol, eEeivar Kal dydpaor kat y- 
vaey, 776n deLapevors Tov TOU ydpuou 
¢uyor, Tais per, e€ ov avdpar, 
trois S€, €k yuvaikay érépos avdpdaor 
Evvelevypéver, raidas troveio bat, ade- 
@s peyvupévois’ kal ....T0Adre@v Kai 
thy tm avtod Siamdacbecicay médw 
kara tTovtovs mpogérake mroXtreve- 
cba. 


8 The heretics who XXII. i. 


must be some mistake in the accusation. For he says*?, ‘ Plato 
did not teach the community of wives after they married, but 
only that the world was like a theatre, which is common to all 
spectators : so women, before they were married, were any 
man’s right that could obtain them; but after they were mar- 
ried, they were every man’s property, and no longer common.’ 
But be this matter as it will, it is certain the main current of . 
the Heathen laws were against such practices; and therefore 
it was the more abominable for heretics to introduce them into 
the purest of all religions, which was so much a friend to lawful 
marriage, and so great an enemy to all uncleanness. 
Marriage 5. But these were not the only heretics that infested the 
wil Christian Church upon this point. There were others who 
by Tatian yailed at marriage as simply unlawful under the Gospel, and 
Tusratites would have all men abstain from it as a matter of necessity, 
without which they could not be saved. This doctrine was first 
“taught by Saturnilus [or Saturninus] and Marcion, as Irenzeus*? 
informs us, but afterwards better known among the Encratites, 
a sect begun by Tatian, the scholar of Justin Martyr, who, 
after his master’s death, divided from the Church upon this 
and some other points, asserting that marriage was no better 
than fornication, and therefore all men ought to abstain from 
it: ‘thereby,’ says our author 4, ‘annulling the primitive work 
of God, and tacitly accusing him, who created man male and 
female, for the propagation of mankind.’ Epiphanius®5, speak- 


82 Stromat. 3. c. 2. (p. 514. 25.) p.192. 31.) reciting the same words 


Aoxei d€ pot kai rod T1Adrwvos mrapa- 
Knko€evat, ev TH Tlohureiq apévou, 
Kowas €ivat Tas yuvaikas mdyT@v' KoL- 
vas pév Tas Tpd Tod ydpyov, Tv ai- 
reiaOat peAd6vtor, kabamep Kai Td 
Oéatpov Kowdy trav Oewpévor, pdc- 
Kovtos* Tob mpoxarahaBdrros de éxd- 
oTny ExdoTov eivat, Kal ovK &rt KoLvTY 
Thy yeyaunpernv. [See the fifth book 
of the Republic, chapters 7 and 8. 
Ep.] 


33 L. 1. c. 30. (p. 105. 20.) "Amd 
Zarvpvivov kai Mapkiwvos of Kadov- 
pevor “Eykpateis ayauiavy éxhpuéav, 
dberovvtes tiv dpxaiay mrdow Tod 
Gcov, kai npéua Kkarnyopodvtes rod 
dppev kai Ondv eis yéveow dvOporov 
TeTroinkoTos. 


34 Ap. Euseb. 1. 4. c. 29. (v. 1. 


of Irenzeus, and adding, Kal rodro 
vov ée€evpeOn map’ airois, Taravod 
TWOS TpaTas TavTny cioeveyKavTos 
Tv Braodnpiay’ bs loverivoy axpo- 
aris yeyovas, epdcov pev ovvay ékei- 
vo, ovdev e€ednve rovodrov’ pera dé 
Tv ékeivou paptupiay amooras THs 
e€xkAnoias, oinpats SiSacKdAov émap- 
Geis kai tupwbeis as Stahépor Tov 
Aourav, ‘tov xapakrijpa didacrKadeiov 
dA , > , 
ouvestnoaro, ai@vds Twas dopatous 
Gpoiws Trois dd Ovadevrivov pvOodo- 
ynoas* Tov ydpov re pOopay Kal rop- 
veiav, mapamAncios Mapkiav Kai Za- 
Tupvive, Gvayopevaas. ‘ 

35 Heer. 47. 0. I. (t. I. p. 400 a.) 
Tov ydpov amoBdddover, tod Sarava 
dokovres rovrov civai' rov dé ydpov 
capas rod AtaBdrov dpifovrat. 








\ 


§5,6,7. 


ing of these Encratites, says, ‘that they taught openly that 
marriage was the work of the Devil.’ Theodoret®® says the 
same, ‘ that they observed celibacy, terming marriage fornica- 
tion, and the lawful joining of man and woman together the 
work of the Devil.’ Which is also confirmed by St. Austin37, 
who adds, ‘that upon this account they would admit no mar- 
ried person into their society, whether male or female.’ 

6. Not unlike these was that other sect, who called them- Also by the 
selves Apostolici, from a vain pretence of being the only men as pean 
who lead their lives according to the example of the Apostles; ‘- 
and Apotactici, from a show of renouncing the world more 
than other men. St. Austin®® says, ‘they arrogantly assumed 
these names, because they would not receive into their com- 
munion any who were married, or kept the possession of any 
thing in property to themselves; and that they allowed no 
hope of salvation to such as used either of those things which 
they renounced.’ 

7. St. Austin®? brings the same charge against the Mani- By the 
chees: he says, ‘ they condemned marriage, and prohibited it psa Ni 
as far as they could, forbidding men to beget children, for and Ar- 
which marriage was ordained.’ The Severians and Archontics ie 
said, ‘that woman was the work of the Devil, and therefore 
they that married fulfilled the work of the Devil,’ as Epipha- 
nius‘° reports of them. And Clemens Alexandrinus*’, speak- 
ing of the same heretics, or some others like them, says, ‘ they 


condemned marriage. 9 





36 Heret. Fabul. 1. 1. c. 20. (t. 4. 








part. I. p. 312.).... Kal ry dyapiay 
d€ periact, mopveiay Tov yao mpoc- 
ayopevovtes, Kal Thy evvopoy KoWwe- 
viay SvaBorsxnv dvopatovres. 

37 De Hares. c. 25. (t. 8. p. 9 f.) 
Tatiani, a Tatiano quodam instituti, 
qui et Encratite appellati sunt, nup- 
tias damnant, atque omnino pares 
eas fornicationibus aliisque corrup- 
tionibus faciunt: nec recipiunt in 
suorum numerum conjugio uten- 
tem, sive marem sive foeminam. 

38 Tbid. c. 40. (p. 11 e.) Aposto- 
lici, qui se isto nomine arrogantis- 
sime vocaverunt, eo quod in suam 
communionem non reciperent uten- 
tes conjugibus, et res proprias pos- 
sidentes...Nullam spem putant eos 
habere, qui utuntur his rebus, qui- 
bus ipsi carent. 


39 De Heres. c. 46. (t. 8. p. 16 e.) 
.... Nuptias sine dubitatione con- 
demnant, et quantum in ipsis est 
prohibent, quando generare prohi- 
bent, propter quod conjugia copu- 
landa sunt. 

40 Her. 45. Severian. n. 2. (t. 1. 
p- 388 d.) Bdcxovar S€ cai thy yu- 
vaixa eivat pyov rod Satava’ Kabdrep 
kal of Apxovtixol rodro épacav’ dia 


TovTo Tovs ydu@ mAnotdCovtas TOU 


Sarava Td epyov mAnpody A€yovor. 

41 Stromat. 3. c. 9. (p. 540. I.) 
[Hec ibi non exstant, nisi fortassis 
auctor noster respexerit ad verba, 
que ineunte pagina leguntur :— 
acl yap, drt adros eimev 6 Sornp, 
"H\Oov xatadioa ra Epya tis On- 
Aeias* Ondelas pev, ths émOvpias 
épya Se, yeverw kai POopay. Gri- 
schov. | 


10 The heretics who XXII. i. 


taught that marriage was downright fornication, and that it 
was delivered by the Devil.’ 

8. After these arose up one Hierax, whose disciples are 
called Hieracians, who taught with a little more modesty, but 
no less erroneously, ‘ that marriage was a thing belonging only 
to the Old Testament, and since the coming of Christ it was 
no longer to have place; neither could any one in the married 
state obtain the kingdom of heaven.’ So Epiphanius*? repre- _ 
sents their doctrine. And upon this account St. Austin 4 says, 
‘they admitted none but monks and nuns, and such as were 
unmarried, into their communion. The same tenets were 
stiffly maintained by one Eustathius, whom Socrates*4 and 
Sozomen‘® call bishop of Sebastia, [or Sebastea,] and Vale- 
sius 46 defends them in so saying, though Baronius‘7 labours to 


By the Hie- 
racians, and 
Eustathians, 


42 Her. 67. Hierac. n. 1. (t. 1. p. 
710 b.) Kal ovyxexopnabai pnou ev 
TH Takada Avabiky, TO ydp@ ovvd- 
mrecOa’ amd dé rhs evdnpias tov 
Xpirrod pykére tov ydpov tmapade- 
xeoOa, pyre Sivacba adrov KAnpo- 
vouety Bacielay ovpavav. 

43 De Heres. c. 47. (t.8. p. 17 f.) 
Monachos tantum, et monachas, et 
conjugia non habentes, in communi- 
onem recipiunt. 

$6 1, 2..¢. 43- (v. 2. p. 188. 38.) 
... Emioxoros 2eBaoreias .. . yapetv 
«+ €k@AvE Kal Bpwpdrov daméxecbat 
edoypdrifev, Kal dia TovTwy moddovs 
Hey Tovs yeyapnkdras Tod avvoiKeTiov 
exapite’ ... €v olkos Te yeyapnkdrov 
evxas éx@dve yevéoOar’ kal mpeoBv- 
Tépov ‘yuvaika €xovros, iy vouw dai- 
kos dy nydyero, tiv evAoyiav Kal ri 
Kowoviay, @s pioos, éxkXivew €ké- 
eve. 

45 L. 4. c. 24. (ibid. p. 169. 34.) 
"Eretra Se [Etordbios], ds od déov 
dWdoKkwy Te Kal mpdrrav Kai ppovar, 
adnpébn tijs emurkomis mapa tev év 
Tayypas cvvednrdvOorwv. |Sozomen 
does not expressly term him bishop 
of Sebastia, as Socrates does. Ep.] 

46 In Socrat. 1. 2. c. 43. (ibid. p. 
159. 0. 3.).... Basilius in Epistola 
74 quam scripsit ad Occidentales 
contra Eustathium Sebastenum, 
Gangrensis Concilii nullam mentio- 
nem facit. Ex quo manifeste colli- 
gitur, tunc, cum Basilius eam epi- 


stolam conscriberet, scripsit autem 
sub Valente, nondum celebratum 
fuisse Gangrense Concilium, in quo 
damnatus est Eustathius. Dicet 
fortasse aliquis id, quod a Baronio 
dictum est, Eustathium illum, qui 
in Gangrensi Synodo condemnatus 
est, diversum esse ab Eustathio Se- 
basteno. Verum hoc gratis dicitur, 
nec ullius auctoris testimonio niti- 
tur. 

47 An. 361. n. 45. (t. 3. p. 842 b.) 
At priusquam de his agamus, de 
Eustathio pravorum hujusmodi do- 

matum architecto disserendum est. 

unc fuisse Eustathium illum epi- 
scopum Sebastiz in minori Arme- 
nia,.... Socratis atque Sozomeni et 
aliorum recentiorum, qui hos sunt 
secuti, historicorum assertione tra- 
ditur. Quod quidem mihi nulla 
prorsus ratione probatur: cum e 
contrario plura sint, que dictis auc- 
toribus magnopere adversentur. Et 
in primis, quod S. Basilius duabus 
epistolis, cum diligenti scopa cunc- 
tas ejusdem Eustathii Sebasteni tur- 
pitudines in unum congerat, eas- 
demque singulas spectandas palam 
exponat, nullam prorsus de hujus- 
cemodi heresibus, vel ejus damna- 
tione facta in Gangrensi Concilio, 
mentionem habuit: quae quidem ad 
totam ejus vitam sugillandam ante 
omnia ponenda esse videbantur, &c. 











§ 8, 9. 


prove him to be another man. However, it is agreed on all 
hands that there was one of this name, who was so great an 
admirer of the monastic life, that, for the sake of it, he con- 
demned all marriage in general, and taught that no one that 
lived in a married state could have any hope in God. Upon 
which many wives forsook their husbands, and husbands their 
wives: many servants deserted their masters, to join with him 
in this new way of living; and many withdrew from the public 
assemblies of the Church, and held private conventicles, upon 
pretence that they could not communicate with the ministers 
of the Church, because they were married persons : as the fa- 
thers of the Council of Gangra‘® largely set forth his errors in 
their declaration against them. 

9. And to give some check to his errors, they used their Who were 
authority in making several canons against them, having first conieney 
deposed the author. In the first canon 49 they say: ‘ If any Council of 
accuses marriage, or blames or abhors a woman, who is other- Caner, 


_ and those 
wise faithful and pious, for sleeping with her husband, as if called the 


upon that account she could not enter into the kingdom of Ape 
God, let him be anathema.’ The fourth canon 5° is to the 
same purpose: ‘If any one condemn or separate from a married 
presbyter, under pretence that it is unlawful to partake of the 
oblation when such an one ministers, let him be anathema,’ 
The ninth *! in like manner: ‘If any one retire from the 
world and live a virgin, or contain, as abominating marriage, 
and not for the excellency and holiness of a virgin life, let him 
be anathema.’ The fourteenth®?: ‘ If any woman forsake her 


condemned marriage. 11 


48 In Preefat. (t. 2. p. 413 d. ) Kal kal evan, Bdedbccoro, j i pEuporro, 





yap ék Tob warayéusperBas airovs 
[rods rept Evordb.ov | » Tov ydpoo | kal 
troriberOa, 6 dre ovdeis Tay €v yap@ 
évt@v edmida mapa Ged exer, Todal 
yovaies dravbpot, drarnbeioa Tov 
éautav avOpav, dvexopyoay, Kal dv- 
dpes trav idiov yovatkay. . Kal 
dodAo: Seororav dvayepodvres, kal 
dia rod §évou Gudidcparos karapo- 
ynow Kata tev SearoTay Trotovpevor. 
Ibid. (p. 416 a.) Kal mpeaBurépay ye~ 
yapnkdrev brepppovorres, kal Tov 
Aeroupyiay Tov UT ab’Tdy ywopever 

} aTrTopevor. 

49 (Ibid. c. 1. (p. 416 d. ) Ei tes tov 
yapov pe OLTO, kat Thy xabetdovear 
Mera Tov avdpods atris, ovcay mori 


@s dy ph Suvoperny eis Baowdeiav 
ceived Oeiv, avdbepa oto. 

50 Tbid. c. 4. (p. 419 a) Et res d:a- 
kpivowro mapa mpeaBurepov yeyapnKd- 
TOS, @s pn) xXpHvat, Aecroupyngarros 
avrov, mpoaopas peradapBavery, 
dvaOepa ecto. 

51 Tbid. c. 9. (c. ) Et tus mapOevevor, 
7 eyKparevorro, @s ay Bdehirrav, Tey 
yapev dvaxopnoas, kal pi Oe avro TO 
kahov kal dyov ths mapGevias, avd- 
Gena eora. 

52 Tbid. c. 14. (e.) Ev Tes yerr) 
Katahipmdvot tov dydpa, kal dva- 
x@peiv eBehor, Bdehurropevn Tov yd~ 
pov, avabepa toro. 


42 The heretics who XXII. i. 


husband, minding to turn recluse out of an abhorrence of 
marriage, let her be anathema.’ They add in the close of 
all52: ‘We write not these things to cut off any from the 
Church of God, who are minded to give themselves to an 
ascetic life according to the Scriptures, but only those who 
make such a life an occasion of pride, to lift themselves up 
above those who live in a more plain and simple manner, 
introducing novelties against the Scriptures and the rules of 
the Church. We admire virginity, when accompanied with 
humility ; and applaud continency, when attended with gravity 
and piety; and allow of a retirement from worldly affairs, 
when it is done with humility; but we also honour cohabita- 
tion in chaste marriage; and in a word, desire that all things 
may be done in the Church according to the traditions de- 
livered to us in the Scripture and rules of the Apostles.’ By 
the traditions, of the Apostles these fathers might mean, either 
the rules about marriage delivered by the Apostles in Scrip- 
ture, or the rules given in those which are called the Aposto-— 
lical Canons, which were at that time of common use in the 
Church. One of which> runs in these terms: ‘ If any bishop, 
presbyter, or deacon, or any other of the sacred roll, abstain 
from marriage, or flesh, or wine, not for exercise of an ascetic 
life, but out of abhorrence; thereby blaspheming and calum- 
- mating the workmanship of God, and forgetting that God 
created all things very good, and made man male and female: 
let him amend, or else be deposed and cast out of the Church. 
And so let a layman be treated likewise.’ 

By all this it is evident, that the Church had a mighty 


53 Ibid. c. 21. (p. 424 ¢c.) Tadra 


tas eimeiv, Ta mapadobévra id TeV 
A > > 
dé ypaopmev, odk éxkdmrovte Tovs év 


Ociov Tpaddr kai rev ’ArooroA\tKev 


éxkAnoia Tod Geod xara tas Tpadas 
doxeiaOa. PBovAopéevous’ GAA Tovs 
AapBdvovtas thy trdbeow THs aoKy- 
cews eis trrepnpaviay, kata tay ade- 
A€atepov Biovvt@y émraipopévous Te 
kal mapa tas Tpadas kal tovs éx- 
KAnovactixo’s Kavdvas, kai vewrepio- 
povs eiodyovtas. “Hyeis tovyapody cal 
mapOeviay pera tarewwodppootvns Oav- 
pagopev, Kal eyxpdrevay peta cepvo- 
tytos Kal OeooeBeias ywvopevny aro- 
SexdpeOa kai avayopnow tay éy- 
Kooplev peta tamewodppootyns aro- 
SexdueOa’ kal ydpou cuvoiknow cep- 
VV TiIL@pev" .... Kal mavTa ovveddy- 


Tlapaddécewy ev tH exxAnoia yiverOa 
eixdpeba. Grischov. | 

4 C. 51. al. 50. (Cotel. [c. 43-] 
Vv. I. p. 445.) Et tis émioxomos, 7) 
mpeaBurepos, i) SudKovos, i) A@S Tod 
Kataddyouv Tov ieparixod, ydyev Kal 
kpedy kal otvov, ov dv doxnaow, adda 
dia BdeAvpiay améxerat, emdavOavd- 
fevos, Ott wavra Kada Viay, Kal dre 
appev kat Ondv éroinoey 6 Oeds Tov 
aOperorv, d\d\a Braodnyaey diaBar- 
hee tiv Snuovpyiav’ 7) Stopboicbe, 7 
xabapeicOw, Kai THS éexxAnoias aro- 
Bardécba' aoatitas S€é daixds. 


§ 9, 10. condemned marriage. 13 


struggle with those ancient heretics, who inveighed bitterly 
against marriage under the Gospel state, and wrought upon 
many weak minds to commit great disorders, under pretence 
of a more refined way of living and fanciful perfection, which 
the Gospel had no where enjoined as of necessity to mankind : 
but only they, who were able to receive it, might receive it at 
their own liberty and discretion, provided they made their 
own liberty no snare to other men’s consciences, nor imposed a 
matter of free choice as a necessary obligation upon the rest of 
mankind. 

10. The Church had also another contest with the Monta- The error 
nists about second marriages. Theodoret>> says, Montanus made peace 
laws to dissolve marriage. And the same was objected to him about 
by Apollonius, an ancient writer in Eusebius *®, who opposed poner 
the new spirit of Montanus when he first began to appear in and of the 
the world ‘This is the man that teaches the dissolution of pel 
marriages, says he, in this charge against him; which some 
later writers by mistake understand of his prohibiting mar- 
riage in general, as the heretics of whom we have just been 
speaking: whereas Montanus did not deny the lawfulness of 
marriage, but only second marriages, as is evident from Ter- 
tullian, who was the chief advocate of that heretic against the 
W Church. His books, De Monogamia and De Exhortatione 
Castitatis, were written purposely on this subject: in both 
which he declaims very heartily indeed against second mar- 
riages, as no better than adultery; but he never gives the 
least intimation that he or any other Montanist had the same 
opinion of the first. Nay, he begins his Book of Monogamy 
with these remarkable words*7, ‘ Heretics take away marriage, 
and the psychici, or carnal men (by whom he means the 
Catholics) repeat it: the one marry not so much as once, the 
other marry more than once. But neither is such continency 


=“ = 


CR RT ho Hi 


°55 Heeret. Fabul. 1. 3. ¢. 2. (t. 4. denda, quia psychica est. Illa blas- 





part. I. p. 341.) Odros kai yapov 
Siavew éevopobérnce. 

5% LL. 5. c. 18. (v. I. p. 233. 38.) 
Odrés €or 6 didakas does yapor. 

57 De Monogam. c. 1. (p. 525 ¢.) 
Heretici nuptias auferunt, psychici 
ingerunt...... Verum neque con- 
tinentia ejusmodi laudanda, quia 
heeretica est; neque licentia defen- 


phemat, ista luxuriat. Illa destruit 
nuptiarum Deum, ista confundit. 
Penes nos autem, quos spiritales 
merito dici facit agnitio spiritalium 
charismatum, continentia tam reli- 
giosa est, quam licentia verecunda, 
quandoquidem ambz cum Creatore 
sunt.... Unum matrimonium novi- 
mus, sicut unum Deum. 


14 


The heretics who XXIL i. 


to be praised, because it is heretical; nor such liberty to be 
defended, because it is carnal. The one destroys the God of © 
marriage, the other confounds him. The one blasphemes him, 
the other is luxurious against him. But among us, who are 
deservedly called spiritual from the acknowledgment of spi- 
ritual gifts, continency is religious, and our liberty observed 
with modesty and moderation, because they both stand with 
the Creator. We acknowledge one matrimony, as we do one 
God.’ So that it is plain that the Montanists ought not to be 
charged with denying the lawfulness of marriage in general, 
which they defended against other heretics, but only the 
liberty of second and third marriages, which they rejected 
upon the pretence of receiving some new revelations from the 
Holy Ghost. And therefore when the Ancients say they 
taught men to dissolve marriage, or forbid men to marry, 
they are always to be understood as speaking of second mar- 
riages and not of the first, as Epiphanius °® well explains him- 
self when he writes against them. 

The Novatians were in the same sentiments with the Mon- 
tanists, rejecting all from communion who were twice married. 
Which we learn not only from Epiphanius *9 and other private 
writers against them, but also from the rule made in the great 
Council of Nice © concerning them, ‘that when any of the 
Novatians returned to the Catholic Church, they should be 
obliged to make profession in writing, that they would submit 
to the decrees of the Catholic Church, particularly in this, that 
they would d:ydpuors Kowwveiv, communicate with digamists, 
or those that were married a second time.” Which shows us 


58 Heer. 48. Phrygast. s. Montan. 


pucay tows péeper Oa’ axnkodres, ort 


n. 9. (t. 1. p. 410 d.) Ei be Tis KaTa 
do Gévevay emidenbein, pera THy Tedev~ 
THY Tis idias yaperiis, ovvapOjvat 
devrépo yapuq, ovK dmayopever TobTo 
6 avery THs arn Belas, TovTéoTt TOV 
py Svta lepéa" ovro. S€ Kw@dvover 
kara [79] elpnpevor, Kodvdvroy ya- 
pei" exBaddovot yap tov Sevrep@ 
yap@ ovvapdevra, kal dvaykagover 
py Sevrép yau@ ovvanrec Oa. 

er. 59. Cathar. s. Novatian. 
n. 4. A(t. I. p. 496 a.) Ta yap eis 
lepaovyny mrapadobévra. dua 76 efoxa- 
Tarov Ths iepoupyias, eis mavras evd- 


det tov émiokomov aver ihnrroy eivat, 
a yuvaikds avdpa, eykparh, kK. T. A. 

60 C. 8. (t. 2. p. 32 &.) Ilepi ray 
évopatévrav ev €avtovs Kaéapods 
Tore, MporepXopevav. be TH Kadohuxi 
exkAnoia, _fboke TH ayia Kai peyahy 
ovvddg, dore xetpoberoupevous av- 
Tovs pevey OUT@S Ev TH KANPO" mpo 
mavreav de Tovro dpodoyfirat avrovs 
eyypipos mpoonkel, OTe own covrat 
kal dxoovdjaover tois ths Kalo- 
Aukis Kal “AmoorodiKhis eéxkAnoias 
Sdéypact’ todr €or, Kal Sduyapois 
Kowovely, K. T. 


§ Io. condemned marriage. 15 


both what was the opinion of the Novatians upon this point, and 
what was the general sense of the Catholic Church in oppo- 
sition to it. And if any private writers have spoken any thing 
harshly or indecently of second marriages, their opinion is not 
either to be defended or urged as the sentiment of the Church ; 
as I have had occasion to show in a former Book ® concerning 
the discipline of the Church, where this matter is more fully 
discussed. 


—=_ == 


CHAP. II. 


Of the just impediments of marriage in particular cases, 
showing what persons might or might not be lawfully 
joined together ; and of the times and seasons when the ce- 
lebration of marriage was forbidden. 


1. Havine thus given an account of the several opinions and Christians 
practices of heretics, derogatory either to marriage in general, eee with 
or to the repetition of it after the decease of a former consort, inti or 


I now come to show what restraints the Church herself laid Phaeis ia 
upon some particular sorts of persons, by her rules prohibiting er of a 
them to marry, either for some time, or at least not in such cir- religion. 
cumstances as were thought just impediments of marriage in 
certain particular cases. Of this nature was the rule forbidding 
Christians to marry with infidels or Heathens, because of the 
danger and scandal that would attend the being joined so un- 
equally with unbelievers. The Apostle leaves the woman, whose 
husband is dead, at liberty to marry to whom she will, only 
with this proviso, that it be “inthe Lord;” (1 Cor. 7, 39.) 

which the Ancients generally so understood, as to take it for a 

command that Christians should marry only Christians, and not 

infidels, or persons of a different religion. 

Cyprian, in his book of Testimonies out of Scripture®, 

brings this text and two others out of St. Paul’s Epistles, to 

prove that Christians ought not to join in matrimony with the 

Gentiles. His other proofs are, (1 Cor. 6,15.) “ Know ye not 

that your bodies are the members of Christ? Shall I then take 

the members of Christ and make them members of an harlot? 

God forbid;” and (2 Cor. 6, 14.) “Be ye not unequally yoked 


6t B. 16. c. 11. 8.7. v.6. p. 427. (p. 60.) Matrimonium cum gentili- 
62 Testimon. ad Quirin. 1. 3. c.62. bus non jungendum. 





16 XXII. ii. 


The impediments 


with unbelievers.” And in his book De Lapsis® he complains, 
‘that among other causes why God sent that terrible persecu- 
tion upon Christians, one reason was, that many of them had 
joined themselves in matrimony with infidels, and prostituted 
the members of Christ to the infidels.’ In like manner Tertul- 
lian before him gives the same sense of the words of the Apo- 
stle. ‘For certainly,’ says he®!, ‘in prescribing that the woman 
should only marry in the Lord, lest any believer should con- 
tract matrimony with an Heathen, he defends the law of the 
Creator, which every where forbids marrying with those of an- 
other nation, or Heathens of another religion.’ So again ®: 
‘She, that was to marry, was only to marry in the Lord, that 
is, not to a Heathen, but to a brother: because the old law also 
forbade the marrying with strangers.’ He pursues this argu- 
ment at large in his Second Book to his own Wife, where 
urging first the same text of the Apostle, he concludes, ‘ that 
it is fornication and adultery for Christians to join in marriage 
with Heathens, and that they who do so ought to be cast out 
of the communion of the Church.’ And in another place ® he 
says, ‘Christians did not marry with Heathens, for fear they 
should draw them into idolatry, which was the first rite that 
was used in celebrating their marriages.’ 

St. Jerom®’ urges the same authorities of the Apostle against 
such marriages: ‘when the Apostle,’ says he, ‘adds only in the 


63 P, 123. (p. 88. ad calc.).,. Jun- 
gere cum infidelibus vinculum ma- 
trimonii, prostituere gentilibus mem- 
bra Christi. 

64 Cont. Marcion. 1. 5. c. 7. (p. 
469 d.) Certe prescribens, tantum 
in Domino esse nubendum, ne qui 
fidelis ethnicum matrimonium con- 
trahat, legem tuetur Creatoris, allo- 
phylorum nuptias ubique prohi- 
bentis. 

65 De Monogam. c. 7. (p. 529 a. 
Et illa nuptura, in Domino habet 
nubere, id est, non ethnico, sed fra- 
tri: quia et vetus lex adimit conju- 
gium allophylorum.—lIbid. c. 11. p. 
532C¢.).... Propterea adjecerit, tan- 
tum in Domino, .... ne scilicet et- 
jam post fidem ethnico se nubere 
posse presumeret. 

66 Ad Uxor. 1.2. ¢. 3. (p. 168 b.) 


Hec cum ita sint, fideles gentilium 
matrimonia subeuntes stupri reos 
esse constat, et arcendos ab omni 
communicatione fraternitatis, &c. 

67 De Cor. Mil. c. 13. (p. 109 a.) 
....Ideo non nubamus ethnicis, ne 
nos ad idololatriam usque deducant, 
a qua apud illos nuptize incipiunt. 

8 Ep. 11. ad Gerontiam, [al. Ep. 
123. ad Ageruchiam, | de Monogam. 
(6. 1»; Ds, 807 Dal is wine Quodque ad- 
didit Apostolus, tantum in Domi- 
no, amputat ethnicorum conjugia, 
de quibus in alio loco dixerat, No- 
lite jugum ducere cum infidelibus. 
Que enim participatio justitie cum 
iniquitate? Aut que societas lucis 
cum tenebris? Que conventio Christi 
cum Belial? Aut que pars fideli cum 
infideli? Qui consensus templo Dei 
cum idolis ? 


$n. 





of marriage, Sc. 17 


Lord, he thereby cuts off all making marriages with the Hea- 
then. Concerning which sort of marriages he says in another 
place, [2 Cor. 6, 14 and 15.] “ Be ye not unequally yoked with 
unbelievers: for what fellowship hath righteousness with un- 
righteousness? And what communion hath light with dark- 
ness? And what concord hath Christ with Belial? Or what 
part hath he that believeth with an infidel?” St. Jerom, in- 
deed, in another place®%, laments the transgression of these 
rules, and sharply reproves the transgressors. ‘Now many 
women,’ says he, ‘ despising the command of the Apostle, are 
married to Heathens, not considering that they become part of 
that body, whose ribs they are. The Apostle pardons those 
who were married to Heathens before they believed in Christ, 
but not those who, being Christians, afterward were married to 
Gentiles: to whom he thus speaks in another place, “Be not 
unequally yoked with unbelievers,” &c. ‘Iam sensible,’ says 
St. Jerom, ‘I shall anger and enrage many matrons, who as they 
have despised their Lord (in being married to Heathens), so 
they will rant at me, who am but a flea and the meanest of all 
Christians. Yet I will speak what I think, and say what the 


69 Cont. Jovinian. 1.1. ¢. 5. [al. 
ro.| (t. 2. p. 251 e.) Nunc plere- 
que mulieres, contemnentes Apostoli 
jussionem, junguntur Gentilibus, et 
templa Cbristi idolis prostituunt: 
nec intelligunt se corporis ejus par- 
tem esse, cujus et coste sunt. Ig- 
noscit Apostolus infidelium con- 
junctioni, que habentes, maritos in 
Christum postea crediderunt; non 
his, que, quum Christiane essent, 
nupserunt Gentilibus, ad quas alibi 
loquitur: Nolite jugum ducere cum 
infidelibus, &c... Licet enim in me 
seevituras sciam plurimas matrona- 
rum; licet eadem impudentia, qua 
Dominum contempserunt, in me pu- 
licem et Christianorum minimum 
debacchaturas; tamen dicam quod 
sentio, logquar quod me Apostolus 
docuit: non illas justitiz esse, sed 
iniquitatis; non lucis, sed tenebra- 
rum; non Christi, sed Belial; non 
templa Dei viventis, sed fana et idola 
mortuorum. Vis apertius discere, 

uod Christiane omnino non liceat 
Ethnico nubere? Audi eundem A- 


BINGHAM, VOL. VIII. 


postolum, Mulier, inquit, alligata est 
legi, quanto tempore vir ejus vivit : 
quod si dormierit vir ejus, liberata 
est: cui vult nubat, tantum in Do- 
mino, id est, Christiano. Qui secun- 
das tertiasque nuptias concedit in 
Domino, primas cum Ethnico prohi- 
bet. Unde et Abraham adjurat ser- 
vum in femore suo, hoc est, in 
Christo, qui de ejus erat semine 
nasciturus, ut filio suo Isaac alieni- 
genam non adducat uxorem. Et 
Ezras offensam Dei hujuscemodi 
uxorum repudiatione compescit. Et 
Malachias Propheta, Prevaricatus 
est, inquit, Judas, et abominationem 
Secit in Israel et in Jerusalem. Pol- 
luit enim sanctum Domini, et dilexit 
et habuit filiam Dei alient. Disper- 
dat Dominus virum qui fecerit hoc, 
magistrum, et discipulum, de taber- 
naculis Jacob, et offerentem munera 
Domino virtutum. Hee idcirco dixi, 
ut, qui nuptias virginitati comparant, 
sciant saltem, tales nuptias digamiz 
et trigamiz subjiciendas. 


Cc 


18 The impediments XXII. i. 


Apostle has taught me; that they are not on the side of 
righteousness, but unrighteousness ; not of light, but of dark- 
ness; not of Christ, but of Belial; not temples of the living 
God, but temples and idols of dead men. Would you have me 
speak more plainly, that a Christian woman ought not to be 
married to an Heathen? Hear the same Apostle: “ The woman: 
is bound,” says he, [ Rom. 7, 2.] “as long as her husband liveth: 
but if her husband be dead, she is at liberty to be married to 
whom she will, only in the Lord ;” that is, to a Christian. He 
that allows second or third marriages in the Lord, forbids even 
a first marriage with an Heathen. I say this, that they, who 
compare marriage to virginity, may yet at least understand 
that digamy and trigamy, (second and third marriages,) are far 
above such marriages with Heathens.’ 

St. Ambrose is no less earnest in dissuading all Christians 
from engaging in such unequal marriages, not only with 
Heathens but heretics; pathetically exhorting parents, who 
had the chief hand and authority in disposing of their chil- 
dren, to beware of such dangerous matches. ‘ Beware,’ says 
he7°, ‘O Christian, that thou give not thy daughter to a 
Gentile or a Jew: beware, I say, that thou take not a wife 
to thee who is a Gentile, or a Jew, or an alien, that is, an 
heretic, or any one that is a stranger to the faith.’ And 
again 7!, writing to one Vigilius some instructions about the 
execution of the ministerial office, he bids him teach the people 
carefully this one thing ;—‘ not to join in matrimony with 
strangers, but with Christian families: for though we read 
of many people destroyed with an heavy destruction for vio- 
lating the laws of hospitality, and of dreadful wars commenced 


70 De Abrahamo, 1. 1. c. 9. (t. 1. 
p- 309 c. n. 84.) Cave, Christiane, 
Gentili aut Judo filiam tuam tra- 
dere. Cave, inquam, Gentilem aut 
Judzam atque alienigenam, hoc est, 
hereticam, et omnem alienam a fide 
uxorem accersias [al. arcessias | 
tib1. 

71 Ep. 7o. [al. 19/] ad Vigilium. 
(t. 2. p. 844 a. nn. 6, 7.) Legimus 
peremptos gravi populos excidio 
propter violata jura hospitii. Pro- 
pter libidinem quoque commissa 
bella atrocia. Sed prope nihil gra- 


vius quam copulari alienigenz, ubi 
et libidinis et discordiz incentiva, 
et sacrilegii flagitia conflantur. Nam 
cum ipsum conjugium velamine sa- 
cerdotali et benedictione sanctifi- 
cari oporteat, quomodo potest con- 
jugium dici, ubi non est fidei con- 
cordia? Cum oratio communis esse 
debeat, quomodo inter dispares de- 
votione potest esse conjugii com- 
munis caritas? Szepe plerique, capti 
amore foeminarum, fidem suam pro- 
diderunt; ut patrum populus in 
Beelphegor. 








of marriage, §c. 19 


upon uncleanness ; yet there is scarce any thing more grievous 
than marrying with strange women ; which is both an incentive 
to lust and discord, and the forge of sacrilege. For when mar- 
riage ought to be sanctified with the sacerdotal veil and bene- 
diction, how can that be called a marriage, where there is no 
agreement in faith? When their prayers ought to be in com- 
mon, how can there be any mutual conjugal love where there 
is such disparity in their devotion? Many men by this means 
have frequently betrayed their faith, as the Israelites did in 
the wilderness, when by the seducement of the Midianitish 
women they joined themselves to Baal-Peor.’ The author also 
of the short Notes upon the Epistles, under the name of St. 
Ambrose 7?, gives the same interpretation of St. Paul’s words, 
“Let the woman marry only in the Lord:” ‘ Let her marry 
without suspicion of uncleanness, and let her marry to a man 
of her own religion. This is to marry in the Lord.’ In like 
manner Sedulius7? and Theodoret74 upon the same place : ‘ Let 
her marry to one of the same faith, to a godly man, in sobriety, 
and according to the law.’ 

Upon this account St. Austin, being solicited by one Rusticus 
an Heathen to give his consent that his son might marry a cer- 
tain woman that was a Christian, tells him 75, ‘ that though it 
was absolutely in his power to give any virgin in marriage, yet 
he could not give a Christian to any but a Christian.’ This 
St. Austin spake according to the known rules and practice of 
the Church. For though he himself in his own private opinion 
did not think such marriages so clearly and expressly forbidden 
in the New Testament as others did, yet he thought there were 
probable reasons to make it a very doubtful case: and that was 
enough to deter any one from venturing on it, and also sufficient 
to oblige the ministers of the Church not to give any en- 


72 In 1 Cor. 7, 39. (ibid. append. 
p- 138 c.) Cui vult nubat, tantum in 
Domino: hoc est, ut sine suspicione 
turpitudinis nubat, et religionis suze 
viro nubat. Hoe est in Domino 
nubere. 

73 In eund. loc. (ap. Bibl. Max. 
t. 6. p. 542 g.) Cui voluerit nubat : 
tantummodo Christiano, non Gen- 
tili; tantum in Domino propter con- 
tinentiam. 


74 In eund. loc. (t. 3. part. 1. 
p- 212.) Mévov ev Kupi@" rovréow, 
dporriat@, evocBei, cwppdvas, evyd- 


pas. 

7 Ep. 234. [al. 255.] (t. 2. p. 
882 b.) Certissime noveris, etiamsi 
nostre absolut sit potestatis quam- 
libet puellam in conjugio tradere, 
tradi a nobis Christianam nisi Chris- 
tiano non posse. 


CZ 


20 The impediments 


couragement to it, either by consenting to such marriages, 
or authorizing them in their ministration. Yet if the ques- 
tion were, whether such persons so offending against the 
rules of the Church were to be denied either baptism or 
communion, he reckons this to be a matter of some doubt, not 
so clearly to be resolved as the question about manifest forni- 
cators and adulterers. ‘The manifest crimes of uncleanness,’ 
says he 76, ‘do absolutely debar men from baptism, unless they 
be corrected by a change of will and repentance: and in 
doubtful cases, as marrying with Heathens, we are by all 
means to endeavour that such marriages be not contracted. 
For what need have any persons to run their heads into so 
great danger in doubtful matters? But if such marriages be 
made, I am not sure that the parties concerned ought to be 
denied baptism in this case as in the former.’ Indeed the 
punishment of such contracts was not always and every where 
the same in the Church, though it was agreed on all hands to 
prohibit and discourage them as dangerous and dubious, or 
manifestly sinful. 

Some canons barely forbid the thing, without assigning any 
ecclesiastical punishment to the commission of it. So in the 
Council of Laodicea, one canon?’ says, ‘ that they who are of the 
Church ought not to give their children in marriage promiscu- 
ously to heretics.’ And another’, ‘ that they ought not to marry 
with all heretics indifferently, nor give their sons or daughters 
to them, unless they will promise to become Christians.’ The 


prohibition in the third Council of Carthage 79 extends only to 


XXIL i. 


76 De Fid. et Oper. c. 19. (t. 6. 
p- 136 f.) Quz manifesta sunt im- 
pudicitiz crimina, omnimodo a bap- 
tismo prohibenda sunt, nisi muta- 
tione voluntatis et poenitentia corri- 
gantur: qua autem dubia, omni- 
modo conandum est, ne fiant tales 
conjunctiones. Quid enim opus est 
in tantum discrimen ambiguitatis 
caput immittere? Si autem facte 
fuerint, nescio utrum ii, qui fece- 
rint, similiter ad baptismum non 
debere videantur admitti. — Vid. 
Augustin. de Adulterin. Nupt. 1. 1. 
c. 25. (ibid. p. 402.) Non enim in 
Evangelio vel ullis Apostolicis Lite- 
ris sine ambiguitate declaratum esse 


recolo, utrum Dominus prohibu- 
erit fideles infidelibus jungi. 

7 C. 10. (t. 1. p. 1497 d.) Tlept 
TOU, pr Oeiv Tos THs €kkAnoias adta~ 
Pdépws mpos ydwou Kowwviay ovvar- 
Tew Ta €avTay madia aipetiKois. 

78 C. 31. (ibid. p. 1501 d.) “Ore 
ov Sei mpos mavras aipertxods émt- 
yapias rroveiv, 7) Siddvai viods, i) Ovya- 
Tépas, GANt paddov AapBavew, etye 
erayyédXowTo Xprotiarol yiveo Oat. 

79 Carth. 3. c. 12. (t. 2. p. 1169 ¢.) 
..... Ut filii vel filie episcoporum, 
vel quorumlibet clericorum, Gentili- 
bus [al. gentibus] vel heereticis vel 
schismaticis matrimonio non jun- 
gantur. 











of marriage, §c. 21 


the sons and daughters of bishops and the clergy, ‘ that they 
should not marry with Gentiles, heretics, or schismaties,’ but 
particularly mentions no others. The Council of Agde ®° runs 
in the same words with the Council of Laodicea, ‘ that none 
shall marry with heretics, unless they will promise to become 
Catholic Christians.’ And so the Council of Chalcedon 8! for- 
bids the readers and singers among the inferior clergy ‘to 
marry either Jew, Gentile, or heretic, unless they would pro- 
mise to embrace the orthodox faith: and this is enjoined the 
clergy under pain of canonical censure. But the first Council 
of Arles goes a little further, with respect to the whole body of 
Christians, and orders ®2, ‘ that if any virgins, who are believers, 
be married to Gentiles, they shall for some time be separated 
from communion.’ The Council of Eliberis not only forbids 
such marriages in one canon ®?, for fear of spiritual adultery, 
that is, apostasy from the faith; though there was a pretence, 
‘that young women were so numerous that they could not find 
Christian husbands enough for them:’ but also in another ca- 
non 4, orders such parents as gave their daughters in marriage 
to Jews or heretics, ‘to be five years cast out of the com- 
munion of the Church.’ And a third canon ® orders, ‘ that if 
any parents married their daughters to idol-priests they should 
not be received into communion even at their last hour.’ The 
second Council of Orleans forbids © all Christians to marry 


2 C07. 18. 4. D. 1304: 0.) sou <s 
Non oportet cum omnibus hereticis 
miscere connubia, et vel filios vel 
filias dare, sed potius accipere, si 
tamen profitentur Christianos futu- 
ros esse se et Catholicos. 

81 C. 14. (ibid. p. 762 e.)... Myre 
py ocuvarrew tpds yapov aipetike, 
} lovdaig, 7°ENAnu’ ei pt) Gpa eray- 
yédrorro perarider Oa eis thy 6pO6- 
Sogoy riotw Td cvvantépevoy Tpbce- 
mov T@ 6pOo0ddéq” «i S€ tis TovTOY Tov 
époy mapaBain ths ayias cvvddov, 
eriTipi@ Kavovikas UroKeicOw. 

82 C. 11. (t. 1. p. 1428 c.) De 
puellis fidelibus quee Gentilibus jun- 
guntur, placuit ut aliquanto tempore 
“a communione separentur. 

83 C. 15. (ibid. p. 972 d.) Propter 
copiam puellarum Gentilibus minime 
in matrimonium dandz sunt virgi- 
nes Christiane; ne etas in flore 


tumens in adulterio anime resol- 

vatur. 
- 84 C. 16. (ibid. d.) ... Catholicas 

puellas neque Judzis neque hereti- 

cis dare placuit: eo quod nulla esse 

possit societas fideli cum infideli. Si 

contra interdictum fecerint parentes, 

abstineri per quinquennium placet. 

8 C. 17. (ibid. e.) Si qui forte 
sacerdotibus idolorum filias suas 
junxerint, placuit, nec in fine eis 
dandam esse communionem. 

86 C. 18. [al. 19.] (t. 4. p. 1782 ¢.) 
Placuit ut nullus Christianus Ju- 
dam, neque Judzus Christianam 
in matrimonio ducat uxorem: quia 
inter hujusmodi personas illicitas 
nuptias esse censemus. Quod [al. 
qa) si commoniti, a consortio hoc 
se separare distulerint, a commu- 
nionis gratia sunt sine dubio sub- 
movendi. 


XXIL it. | 


22 The impediments 


Jews, ‘ because all such marriages were deemed unlawful :’ and 
if any upon admonition refused to dissolve such marriages, 
they were to be denied all benefit of communion. Thus stood | 
the discipline of the Church at that time in reference to all | 
such marriages. | 

Nor was the civil law wanting to confirm the ecclesiastical 

with its sanction. For by an edict published by Valentinian 
and Theodosius, which is twice repeated in the Theodosian 
Code®7, and stands still as law in the Justinian Code, if any 
Jew presumes to marry a Christian woman, or a Christian 
takes to wife a Jewish woman, their crime is put into the same 
class with adultery, that is, made a capital crime. and not 
only relations but any one has liberty to accuse and prosecute 
them upon such transgression. Constantius before this had 
made it a capital crime for a Jew to marry a Christian woman *§, 
but laid no penalty upon the Christian marrying a Jew. But 
this being thought a defect by Theodosius, he supplied it by 
that new law, which more expressly made it capital for them 
both. And so all possible restraint was laid upon such mar- 
-riages that the civil power could think of. 

2. And to prevent the inconveniences attending such unequal 
marriages, all Christians were obliged to acquaint the bishop 
of the Church beforehand with their design of marrying, that 

if any such obstacle appeared they might be dissuaded and 
designs of diverted from it. Thus Ignatius, in his Epistle to Polycarp 89: 
marriage a > 
before they ‘It becomes those that marry, and those that are given in 
completed marriage, to take upon them this yoke with the consent or 

direction of the bishop, that their marriage may be according 





All Chris- 
tians oblig- 
ed to ac- 
quaint the 
Church 
with their 


87 L. 3. tit. 7. de Nuptiis, leg. 2. 
(t.1. p. 278.) Nequis Christianam 
mulierem in matrimonium Judzus 
accipiat, neque Judzeam Christianus 
conjugio sortiatur: nam si quis ali- 
quid hujusmodi admiserit, adulterii 
vicem commissi hujus crimen obti- 
net, libertate in accusandum publi- 
cis quoque vocibus relaxata.—L. 9. 
tit. 7. Legem Juliam de Adulteriis, 
leg. 5. (t. 3. p. 62.)—Conf. Cod. 
Justin. 1. 1. tit.9. de Judeis, leg. 6. 
(t. 4. p.197. ad calc. et p. 198.) Ne 
quis Christianam mulierem in matri- 
monium Judzus accipiat, neque Ju- 
de Christianus conjugium sortia- 


tur, &c. 

88 Cod. Theod. 1. 16. tit. 8. de 
Judzis, leg. 6. (t.6. p. 223.) Quod 
ad mulieres pertinent, quas Judezi 
in turpitudinis suze duxere consor- 
tium in gynecio nostro ante versatas, 
placet easdem restitui in gynecio: 
idque in reliquum observari, ne 
Christianas mulieres suis jungant 
flagitiis: vel, si hoc fecerint, capi- 
tali periculo subjugentur. 

89 N. 5. (Cotel. v.2. p. 42.) Ipe- 
Tet TOLs yapovet, kal Tais ‘yapoupevas, 
META Yv@pnNs TOD emLaKdrOV THY Evoow 
mroveia Oat, iva 6 ydpos 7 KaTa Oedy Kat 
py Kar’ emOupiar. 














Lr 


of marriage, Sc. 23 


to the will of God, and not their own lusts.’ And this is evi- 
dent from several passages in Tertullian, who often speaks of 
taking advice and counsel beforehand about this matter from 
the Church; for, speaking of some women who were married 
to Heathens, he says, ‘he could not but wonder either at 
their own petulancy, or the prevarication and unfaithfulness of 
their counsellors :’ intimating, that in this case they had taken 
counsel of others, and not of the Church, who would not have 
given them counsel and consent to have married Heathens. In 
another place®!, says he, ‘ How shall I sufficiently set forth the 
happiness of that marriage which the Church brings about by 
her procurement, and the oblation confirms, and the angels re- 
port it when done, and the Father ratifies it.’ Here, not to dis- 
pute at present the meaning of any words, the Church’s bring- 
ing about the marriage must at least signify its being done by 
her advice and counsel, if not by her ministry and benediction; 
which some are unwilling to allow; but of this more by and by, 
{in the first section of the fourth chapter following. | 

To proceed: Tertullian, when he was turned Montanist, dis- 
suaded all widows from marrying a second time, and among 
other arguments he urges them with this%: ‘With what face 
canst thou request such a second marriage of those who are 
not allowed themselves to have what thou askest of them; viz., 
of the bishop, who is but once married; and of the presbyters 
and deacons, who are in the same state; and of the widows, 
whose society thou hast refused?” Here he plainly says that 
the whole Church was acquainted with any person’s intention 
to marry, who as it were asked leave of every order of the 
Church, even the widows as well as the clergy, that if any one 


9 Ad Uxor. I. 2. c.2. (p. 167 b.) geli renuntiant], et Pater rato habet? 


Igitur cum quedam istis diebus 
nuptias suas de ecclesia tolleret, ac 
[al. id est] Gentili conjungeretur ; 
idque ab aliis retro factum recorda- 
rer, miratus aut ipsarum petulantiam, 
aut consiliariorum prevaricationem, 


&e. 

91 Ibid. c. 9. (p. 171 c.) Unde 
sufficiamus [al. sufficiam] ad enar- 
randam felicitatem ejus matrimonii, 
quod ecclesia conciliat, et confirmat 
oblatio, et obsignat benedictio, an- 
geli renuntiant [al. obsignatum an- 


92 De Monogam. c. 11. (p. 531 ¢.) 
Qualis es id matrimonium postulans, 
quod eis, a quibus postulas, non licet 
habere; ab episcopo monogamo, a 
presbyteris et diaconis ejusdem sa- 
cramenti; a viduis, quarum sectam 
in te recusasti? Et illi plane sic da- 
bunt viros et uxores, quomodo buc- 
cellas. Hoc enim est apud illos : 
Omni petenti te dabis, et conjungent 
vos in ecclesia virgine, unius Christi 
unica sponsa; &c. 


XXIL. ii. 


Q4 The impediments 


had any just objection against them, as, that they were about 
to marry an Heathen, or Jew, or heretic, or one too nearly 
related, or without consent of parents, or any thing of the like 
nature, a timely intimation might be given of it, and such mar- 
riage be prevented, or at least not be authorized and ratified 
by the consent of the Church. This is plainly the meaning of 
petitioning the Church in the case of marriage: not that the 
Church assumed any arbitrary power of granting or refusing 
marriage to any persons, but only of disallowing those against 
whom there lay some just objection, as this in the first place, 
of any one’s being about to join in matrimony with an Heathen ; 
which, though it might be effected in those times by other 
means, yet it was never to be done by the agnizing, or consent, 
or ministration of the Church ; as appears from the whole ac- 
count that has here been given of the Church’s practice in 
relation to such marriages with Heathens. 

3. Another rule of the Church prohibiting certain persons 
from joining together was, when they were too nearly related 
to each other, either by consanguinity or affinity, which would 
have made the marriage incestuous, by coming within the 
degrees prohibited by God in Scripture. How far the Chris- 
tian morals exceeded the Heathen in this particular, (notwith- 
standing the false charge of the Heathens against them for 
committing incest in their religious assemblies,) I have fully 
shown in another place 93, where I have also noted the penalties 
both ecclesiastical and civil, that according to the discipline of 
those times were put upon all incestuous persons. Here I shall 
only add a little more particular account of such degrees as 
made marriage to be deemed incestuous, and a perfect nullity, 
whenever it. was so contracted. The Council of Agde% gives 


Not to 
marry with 
persons of 
near alli- 
ance, either 
by consan- 
guinity or 
affinity, to 
avoid sus- 
Picion of 
incest. 


% B.16. ch. 11. 8.3. v.6. p. 412. 

4 C. 61. (t. 4. p. 1393 b.) De in- 
cestis conjunctionibus nihil prorsus 
veniz reseryamus, nisi cum adulte- 
rium separatione sanaverint. Inces- 
tos vero nullo conjugii nomine de- 
putandos, quos etiam designare fu- 
nestum est. Hos [enim] censemus 
esse: si quis relictam fratris, que 
pene prius soror exstiterat, carnali 
conjunctione polluerit: si quis frater 
germanam uxorem duxerit: si quis 


novercam duxerit: si quis conso- 
bring suze se sociaverit: si quis re- 
lictee vel filiz avunculi misceatur, 
aut patrui filiz, vel privigne suze: 
aut qui ex propria consanguinitate 
aliquam, aut quam consanguineus 
habuit, concubitu polluat [al. pollu- 
erit} aut duxerit uxorem. Quos 
omnes et olim, et sub hac constitu- 
tione incestas esse non dubitamus, 
et inter catechumenos ...manere et 
orare precipimus. Quod ita pre- 


UT Tae 





of marriage, Se. 25 


this account of them: ‘Concerning incestuous conjunctions,’ 
say they, ‘ we allow them no pardon, unless the offending par- 
ties cure the adultery by separation from each other. We 
reckon incestuous persons unworthy of any name of marriage, 
and dreadful to be mentioned. For they are such as these: 
if any one pollutes his brother’s relict, who was almost his own 
sister, by carnal knowledge: if any one takes to wife his own 
sister: if any one marries his step-mother or father’s wife : if 
any one joins himself to his cousin-german: if a man marries 
any one nearly allied to him by consanguinity, or one whom 
his near kinsman had married before: if any one marries the 
relict or daughter of his uncle by the mother’s side, or the 
daughter of his uncle by his father’s side, or his daughter-in- 
law, that is, his wife’s daughter by a former husband. All 
which both heretofore, and now under this constitution, we 
doubt not to be incestuous: and we enjoin them to abide and 
pray with the catechumens, till they make lawful satisfaction. 
But we prohibit these things in such manner for the present 
time, as not to dissolve or cancel any thing that has been done 
before. And they who are forbidden such unlawful conjunc- 
tions shall have liberty to marry more agreeably to the law.’ 
This canon is repeated almost word for word in the Council of 
Epone, only the last clause is read negatively 9°,—they shall not 
have liberty to marry again. Which is plainly a corruption 
crept into the text by the negligence of some unskilful tran- 
scriber. For, in the second Council of Tours®, this very 
canon of Epone is cited and read in the same manner as it is in 
the Council of Agde, and the Roman Correctors upon Gra- 
tian %7 observe, ‘ that it is so read in the Register of Gregory, 
and the Capitulars of Charles the Great.’ , 








senti tempore prohibemus, ut ea quze 
sunt hactenus instituta non dissol- 
vamus. Sane quibus conjunctio il- 
licita interdicitur, habebunt ineundi 
melioris conjugii libertatem. 

% C. 30. [It is so according to 
Crabbe (t. 1. p. 995.) Non habebunt 
ineundi melioris conjugit libertatem. 
But Labbe and Cossart (t. 4. p. 1580 
b.) omit the negative, and read more 
correctly, Habebunt, §c. Ev. ] 

% C. 22. [al. 21.] (t. 5. p. 872 ¢.) 
Incestis, &c. 

7 Caus. 35. quest. 2. c. 8. de In- 


cestis. (t. 1. p. 1841. n. 8.) Habe- 
bunt. Sic in Agathensi et apud 
Ivonem. In Epaunensi legitur, non 
habebunt. Sed in Turonensi, in quo 
citatur Epaunense, habebunt. Sic 
etiam infra, quest. 8. cap. Hec salu- 
briter, ex Gregorio. In Capitulari 
autem indicato plenius hc senten- 
tia exponitur: Sed quibus illicita 
conjunctio interdicitur, nisi hi sunt, 
quos sanctorum patrum decreta con- 
jugio copulari prohibent, habehunt 
ineundi melioris conjugii libertatem. 


26 The impediments * XXIL. ii. 


I only observe further, that whereas the marriage of cousin- 
germans is reckoned incestuous in these canons, it was not so 
in the ancient laws of the Church, till Theodosius first made 
it so by the advice of St. Ambrose: which inhibition did not 
last long: for Arcadius revoked it, and Justinian revived the 
old law by inserting it into his Code. Of all which I have 
given a more ample account in a former Book%. What is 
necessary to be added in this place is only this further remark : 
that whatever the Church at any time reckoned to be incest, 
that was always esteemed a just impediment of marriage, and 
accordingly urged as a lawful cause why persons so nearly 
allied should not come together in marriage: or if they did, it 
was a just reason to inflict the censures of the Church upon 
them, till they dissolved such pretended marriage by separating 
from each other. 

Children 4. Another reason of inhibition in this affair was when 
= to mar. children under age went about to marry without the consent 
if without of their parents, or guardians, or next relations, who, in case 
e consent 
of their pa- the parents were dead, had the paternal power and care of 
Saas them. The civil law was extremely severe in this case, not 
or next re- only against the raptors themselves who stole young virgins 
oe against their parents’ consent, and all that aided and assisted 
them therein, who were either to be banished or burned 
alive; but also against the virgins themselves, who conspired 
in such matches against the parents’ will: as I have had occa- 
sion to show heretofore! from several laws of Constantine, 
Constantius, Valentinian, and Gratian, mentioned in both the 
Codes. 

Now this being the case of the imperial laws, the Church 
was exceeding cautious not to transgress or incur any blame 
upon this score. Tertullian seems to testify for his own time, 
when he says?, ‘ that children could not rightly and lawfully 
marry without the consent of their earthly parents, as well as 
the approbation of their Father in heaven: and ‘that the 
Church allowed no clandestine marriages? ; for all such that 


% B.16. ch. 11.8.4. v.6. p.414. penes nos occult quoque conjunc- 
1 See b.16. ch. 9. 8. 2. v.6. p.377. tiones, id est, non prius apud eccle- 
2 Ad Uxor. 1. 2. c. 9. (p.172 a.) siam professe, juxta meechiam et. 
Nam nec in terris filii sine consensu fornicationem judicari periclitantur. 
patrum rite et jure nubent. Nec inde conserte obtentu matri- 
3 De Pudicit. c. 4. (p.557b.) Ideo monii crimen eludant. 








§ 4. 


27 


were not publicly beforehand professed or notified before the 
Church were in danger of being judged fornication and adul- 
tery: and they could not be excused from guilt under pretence 
of being real matrimony.’ St. Austin in like manner asserts 
the power of parents in this case: for, speaking of a young 
virgin, who was a minor, under the protection of his Church, 
to keep her safe from all attempts of making her a prey to 
any raptor, he says®, ‘her age would not yet permit him to 
give, or so much as promise her to any one, though by her 
own consent; because she had an aunt, without conferring with 
whom he neither could nor ought to do any thing in the 
matter. Besides, though her mother did not then appear, yet 
perhaps hereafter she might appear, and then nature gave her 
will the preference before all others in disposing of her daugh- 
ter, unless she were arrived to that age which gives her a free 
liberty and right to dispose of herself.’ St. Basil often speaks 
of such minors, stolen and married clandestinely without the 
parents’ consent*: but he says ‘such pretended marriages were 
not matrimony, but fornication; and of no validity, but null, 
unless the parents thought fit to ratify them afterwards by 
their consent: meanwhile the transgressors were to do the 
penance of harlots and fornicators in the church.’ 

There was the more reason both for this antecedent caution, 
and subsequent severity, because not only the civil law under 
Christian emperors, but the old Roman law under Heathens, 
was very precise and strict in this matter of the necessity of 
consent of parents to a lawful marriage; without which it was 
reckoned illegitimate, and the children spurious. Justinian 
has inserted some of the laws of the Heathen emperors, Seve- 
rus and Antoninus Caracalla, relating to this matter, into his 
Code*: and it otherwise appears from Apuleius, who, alluding 


of marriage, §c. 


3 Ep. 233. [al. 254.] ad Benenat. 
(t. 2. p. 881 d, e.) In ea vero extate 
est, ut si voluntatem nubendi habe- 
ret, nulli adhuc dari vel promitti 
deberet. .... Deinde habet materte- 
rain, &c. .. Fortassis enim que nunc 
non apparet, apparebit et mater, cu- 
jus voluntatem in tradenda filia om- 
nibus, ut arbitror, natura preponit : 
nisi eadem puella in ea jam etate 
fuerit, ut jure licentiore sibi eligat 


ipsa quod velit. 

4 Ep. Canonic. c. 22. See before, 
b. 16. ch. g. s. 2. v.6. p. 379- n.14. 
—lItem c. 38. [ap. Oper. Basil. Ep. 
199. Canonic. Secund.] (CC. t. 2. 
p-1741d.) Ai xépat ai mapa yropny 
matpos axodovOnoaca Topvevovet.—— 
C.42. Seen. 7, following. 

5 L. 5. tit. 4. de Nuptiis. legg. 1, 2. 
(t. 4. p. 1129.) 


Slaves not 
to marry 
without 
consent 
of their 
masters. 


Persons of 
superior 
rank not 


to marry 
slaves. 


XXIL. ii. 


28 The impediments 


to several particulars which render a marriage null, as being 
against law, thus brings in Venus insulting Psyche for pretend- 
ing to be married to her son Cupid®: ‘A marriage with so 
great disparity, huddled up privately in a village without wit- 
nesses, the father not consenting, cannot be thought a lawful 
marriage : and therefore thy son will be spurious or a bastard.’ 
What therefore was thought so necessary to legitimate a mar- 
riage among the Heathens, was certainly much more so among 
the Christians. And there is no example, that I know of, to 
be found of the Church’s allowing or approving any marriage | 
to be lawful where the consent of the parents, disposing of 
their children when under age, was not had first or last to the 
ratification of it. 

5. The same power and right which parents had over their 
children masters had over their slaves: and for this reason 
no slave could marry without the consent of his master; or 
if any did, it was in the master’s power whether he would 
ratify or rescind the marriage. ‘If slaves,’ says St. Basil’, 
‘marry without the consent of their masters, or children with- 
out the consent of their parents, it is not matrimony, but for- 
nication, till they ratify it by their consent.’ And again§, ‘ If 
a slave marry without the consent of her master, she differs 
nothing from an harlot. For contracts, made without the con- 
sent of those under whose power they are, have no validity, 
but are null.’ 

6. Another thing required to a lawful marriage was, that 
there should be some parity of condition between the contract- 
ing parties. Persons of a superior rank might not debase 
themselves to marry slaves. The Civil Law? requires that they 





6 De Asino Aureo, 1. 6. p. 104. 
(p. 182.3.) Impares nuptie, et pre- 
terea in villa sine testibus et patre 
non consentiente facte, legitime 
non possunt videri: ac per hoc spu- 
tius ille nascetur. 

7 Ep. Canonic. c. 42. [Oper. Ba- 
sil. ut supr.] (CC. t. 2. p. 1744 a.) 
Oi dvev Tdv KpatovvTey yapol, rop- 
vetai eiow* ove ody matpos (avTos, 
ovte Seamdrov, of cuvidvres avetdvvol 

> c A a > , 
ciow, @s edv [al. fos av] émwvetooow 
ot Kuptoe THY ovvoiknow* Tére [yap] 
AapBavet rd rod yapov BéBaoy. 


8 C. 40. (CC. ibid. p. 1741 e.) 
‘H mapa yropny rod Seomdrov avdpi 
éaurny ék| d: Sodoa, emdpvevoev’..... 
ai yap ovvOnka trav tmeEovoray od- 
dev Exovor BeBaor. 

9 Cod. Theod. 1. 3. tit. 7. de Nupt. 
leg. 1. (t. I. p. 276.).... Placet ad- 
modum....habendo examini aucto- 
ritatem quoque judiciarie cognitio- 
nis adjungi, ut si pares sunt genere 
ac moribus petitores, is potior esti- 
metur, quem sibi consulens mulier 
approbarit. 





§ 5,6. 


of marriage, Se. 29 


should be pares genere et moribus, of equal rank and condi- 
tion. By which the law did not mean that they should be 
equal in fortune, but that there should be no such disparity in 
their condition as between a freeman and a slave; nor any 
such disparity in their morals, as between an actress and a 
senator, or any one of a liberal and ingenuous education; as 
the matter is accurately explained in one of the laws of Valen- 
tinian and Marcian!° upon this head: ‘We do not intend her 
to be judged of a low and abject condition, who though she be 
poor, yet is born of liberal and ingenuous parents. And there- 
fore we declare it lawful for senators, or any others of the 
highest dignity, to marry women that are born of ingenuous 
parents, although they be poor, and that there shall be no dis- 
tinction in this case between ingenuous women and those that 
are rich by a great and opulent fortune. But we account these 
women only vile and abject persons, viz., a slave, or the 
daughter of a slave; a freed-woman, or the daughter of a 
freed-woman ; an actress, or the daughter of an actress; an 
inn-keeper, or the daughter of an inn-keeper, or of a pander, 
or of a gladiator, (that is, one that was used to fight with men 
or wild beasts upon the stage,) or any who was wont to sell 
small wares publicly in the market. With such women as 
these it is just to forbid senators to join in marriage.’ 
Constantine had made a law" before to forbid all senators, 








10 L. 5. tit. 5. de Incestis et Inu- 
tilibus Nuptiis, leg. 7. (t.4. p. 1150.) 
Humilem vel abjectam foeminam 
minime eam judicamus intelligi, que, 
licet pauper, ab ingenuis tamen pa- 
rentibus nata sit: unde licere sta- 
tuimus senatoribus, et quibuscun- 
~ amplissimis dignitatibus pre- 

itis, ex ingenuis parentibus natas, 
quamvis pauperes, in matrimonium 
sibi accipere, nullamque inter in- 
genuas et opulentiores ex divitiis et 
opulentiore fortuna esse distantiam. 
Humiles vero abjectasque personas 
eas tantummodo mulieres esse cen- 
semus: ancillam, ancille filiam; li- 
bertam, liberte filiam; scenicam, 
scenice filiam; tabernariam, taber- 
narii vel lenonis aut arenarii filiam ; 
aut eam gue mercimoniis publice 
prefuit. Ideoque hujusmodi inhi- 


buisse nuptias senatoribus harum 
foeminarum, quas modo enumeravi- 
mus, equum est. 

11 Cod. Justin. 1. 5. tit. 25. de 
Naturalibus Liberis, leg. 1. (t. 4. 
p. 1262.) Senatores, seu preefectos, 
vel quos in civitatibus duumvirili- 
tas, vel sacerdotii, id est, Phcenici- 
archiz vel Syriarchis ornamenta 
condecorant ; placet maculam sub- 
ire infamiz, et alienos a Romanis 
legibus fieri; si ex ancilla vel an- 
cille filia, vel liberta vel liberte 
filia, vel scenica vel scenice filia, 
vel tabernaria vel tabernariz _filia, 
vel humili vel abjecta [persona], vel 
lenonis aut arenarii filia, vel que 
mercimoniis publice prefuit, sus- 
ceptos filios in numero legitimorum 
habere voluerint, &c. 


~~ 


Judges of 
provinces 
not to mar- 
ry any pro- 
vincial 
woman du- 
ring the 
year of their 
administra- 
tion. 


30 The impediments | XXIL. i. 


and governors of provinces, and city magistrates, and high 
priests of provinces, to marry slaves, or freed-women, or 
actresses, &e., under pain of infamy and outlawry, and of 
having their children illegitimate and incapable of succeeding 
to any part of their father’s substance or possessions. And 
the better to secure women of noble extract from the base 
attempts of vile and abject men, and those of infamous cha- 
racter, the law provided with great caution that no one of an 
inferior condition should solicit a woman of any noble family, 
or try to gain her by corrupting those that were about her by 
any clandestine arts, but that her relations should be con- 
sulted 12, and all things be transacted publicly in the presence 
of the nobles, who were not to be supposed inclinable to give 
way to any such fraud in bringing about any such unequal 
contract. Nay, the curiales, or common councilmen of any 
city, were expressly forbidden by a law of Constantine !* to 
marry a woman that was a slave, under pain of the woman’s 
being condemned to the mines, and the man himself to per- 
petual banishment, with confiscation of all his moveable goods 
and city-slaves to the public, and all his lands and country- 
slaves to the city of which he was a member. And there is no 
doubt but that what was so severely punished in the civil 
State, was as duly regarded in the ecclesiastical, that they 
might not be accessary or aiding to any such illegal practices, 
which would have reflected great dishonour and scandal on the 
Church ; though I remember no ecclesiastical canons expressly 
made against them. 

7. There were also some reasons of State why a judge of a 
province should not marry any woman of that province during 
the year of his administration. Not because it was below his 
dignity, but because he might reasonably be supposed, by 
virtue of his power and superior influence over all about him, 
to overawe and terrify a woman into a compliance of marriage 
against her real inclinations, and not leave her parents or 
guardians at free liberty to dispose of her at their own dis- 


12 }bid. (p. ead.) Nuptias nobiles Si decurio fuerit alienze serve con- 
nemo redimat, nemo solicitet, sed junctus, et mulierem in metallum 
publice consulatur affinitas, adhibe- trudi sententia judicis jubemus, et 
atur frequentia procerum. ipsum decurionem in insulam de- 

138 Cod. Theod. 1. 12. tit. 1. de portari, &c.—Vid. Apuleium, 1. 6. 
Decurionibus, leg. 6. (t. 4. p. 350.) See before, s. 4. n. 6, preceding. 





§ 7,8. 31 


eretion. To prevent which inconvenience and oppression, 
Theodosius made a law", ‘ that if any judge of a province, who 
might be a terror to parents, or tutors and guardians, or to 
women that might contract marriage, should betroth a woman 
during the time of his administration ; if afterwards either the 
parent or the woman herself should change their mind, they 
should be free from the snare and punishment of the law, 
which appoints in that case a quadruple restitution to be made 
for breach of contract.’ And this order extends not only to 
the judge himself, but to his children, grandchildren, kinsmen, 
counsellors, and all his domestics, who might be supposed to 
terrify women into marriage contracts by virtue of the judge’s 
power. Yet if any woman, that was so betrothed, was minded 
to fulfil the contract, and make good her espousals after his 
administration was ended, she might lawfully do it. By which 
it is plain that this was only a restraint laid upon certain per- 
sons for a season, viz. upon provincial judges, not to marry any 
woman of their own province during the year of their admi- 
nistration. They were not debarred from marrying any others, 
but only those of their own province for the prudent reasons 
which the law assigns. 

8. The case was much the same with widows: they were Widows 
not restrained from marrying a second time, but yet they were Heahtin eas 
| tied up and limited by law not to do this till a year after the till twelve 


death of their former husband. This was the law of the old a 


husband’s 
death. 


of marriage, §c. 











14 Ibid. 1. 3. tit. 6. leg. 1. (t. 1. 
p- 273-) Si quis in potestate publica 
positus, atque honore provinciarum 
administrandarum, qui parentibus, 
aut tutoribus, aut curatoribus, aut 
ipsis que matrimonium contracture 
sunt, potest esse terribilis, sponsalia 
dederit ; jubemus, ut deinceps sive 
parentes, sive ezdem mutaverint 
voluntatem, non modo juris laqueis 
liberentur, poenzeque expertes sint, 
que quadruplum statuit, sed ex- 
trinsecus data pignora lucrativa ha- 
beant, si ea non putent esse red- 
denda. Quod ita late patere volu- 
mus, ut non solum circa adminis- 
trantes, sed et circa administrantium 
filios, nepotes, propinquos, participes 
domesticosque censeamus, quibus 
tamen administrator operam dederit. 


Tmpleri autem id postea matrimo- 
nium non vetamus, quod tempore 
potestatis ob eas personas, de qui- 
bus loquuti sumus, arris fuerit obli- 
gatum, si sponsorum consensus ac- 
cedat.— Conf. ibid. tit. 11. leg. 1. 
(p. 292.) Si quis ordinaria vel qua- 
libet preeditus potestate, circa nup- 
tias invitis ipsis vel parentibus con- 
trahendas, (sive pupille, sive apud 
patres virgines, sive viduz erunt, 
sive et sui juris vidue, denique 
cujuscunque sortis, ) occasione potes- 
tatis utatur, et minacem favorem 
suum invitis iis, quorum utilitas 
agitur, exhibere aut exhibuisse de- 
tegitur, hunc et mulcte librarum 
auri decem obnoxium statuimus, et, 
cum honore abierit, peractam dig- 
nitatem usurpare prohibemus. 


32 The impediments XXII. ui. 


Romans, even from the time of their first founder Romulus. 
But the Roman year being then but ten months, the time of a 
widow’s mourning was no longer at first; nor was it enlarged 
for many ages after, though the year itself was quickly en- 
larged by Numa to twelve months; yet still the widow’s year 
was only according to the old computation. So that whenever 
we read of a widow’s mourning a year after her husband’s 
death, it is to be understood of the Romulean year of ten 
months only. And so the matter stood till the time of Theo- 
dosius, who added two months to the former term by an ex- 
press law 5, which runs in these words: ‘ If any woman after 
the loss of her husband make haste to be married to another 
within the space of a year, (for we have added a little time to 
the ten months, though we think it but a small term,) let her 
be branded with the marks of infamy, and deprived of the | 
honour and privilege of a genteel and noble person; and let . 
her forfeit whatever goods she is possessed of, either by the 
right of espousals, or by the last will and testament of her de- 
ceased husband.’ 








shia oe 9. If any woman’s husband went abroad, and continued 
the absence @bsent from her, there was no time limited for her marrying 
ices again, but she must wait till she was certified of his death: 
till they otherwise she was reputed guilty of adultery. So St. Basil!®: 
intra ‘She, whose husband is absent from home, if she cohabit with 
death. another man before she is satisfied of his death, commits adul- 


tery.’ This was the case of a soldier’s wife, marrying after the 
long absence of her husband, yet before she was certified of | 
his death, as he determines in another canon!7: but he reckons 
her more pardonable than another woman, because it was 


15 Tbid. tit. 8. de Secund. Nupt. 
leg. 1. (t. 1. p. 281.) Si qua ex foe- 
minis, perdito marito, intra anni spa- 
tium alteri festinarit innubere, pa- 
rum enim temporis post decem 
menses servandum adjicimus, ta- 
metsi idipsum exiguum putemus, 
probosis inusta notis, honestioris 
nobilisque personz et decore et jure 
privetur; atque omnia, que de pri- 
oris mariti bonis, vel jure sponsa- 
liorum, vel judicio defuncti conjugis 
consecuta fuerat, amittat. 

16 Ep. Canonic. c. 31. [Oper. Ba- 


sil. ut supra.} (CC. t. 2. p. 1740 d.) 
‘H, dvaxywpyoavros tod dvdpos Kal 
adavois dvros, mpd Tod meoOjva 
mept tov Oavarov avrod, érépp cuvot- 
Knoaca, poLrxarat. 

17 C. 36. [Oper. Basil. ut supra.] 
(CC. ibid. p. 1741 b.) Srparidrides, 
ai tay avdpav [avray]| apavar dvrav 
yapnbeioat, ro aite vmdxewra Mby@, 
omep [ay] kai ai dia tHv drrodnpiav 
Tav avOpOv p1) dvapeivacat Ty emdv- 
odov' mAny exer Twa cvyyvepny Td 
mpaypa evravOa, dia Td paddov mpos 
Odvaroy eivac rHv imdvotay. 





§ 9, 10. of marriage, &c. 33 


more probable that he might be dead. In these cases, if the 
first husband appeared again, he might claim his wife, and the 
second marriage was null and of no effect, as is determined in 
the Council of Trullo'’, where these canons of St. Basil are re- 
peated. But the Civil Law’9 allowed a soldier’s wife to marry 
after four years’ expectation. 

10. By the old Roman law a guardian might not marry a bak wig 
woman to whom he was guardian; neither might he give her ry orphans 
in marriage to his own son. There are several laws of Severus, ready 
Philip, and Valerian, in the Justinian Code®° to this purpose. their guar- 
The only exception then was, when the guardian did it by the baapepice 1) 
prince’s license and particular rescript. But Constantine deter- 
mined this matter with another distinction2!, which was, ‘ that 
the guardian should not marry the orphan whilst she was a 
minor and under his care; but when she was of age he might 
marry her, first proving that he had not defiled her in her mi- 








18 C. 93. {t. 6. p. 1182 b, c.) ‘H 
dvaxepnoartos, k.T.r. .... El 5€ ye 
6 atpariarns emavehOor xpdv@ more, 
ov n yur) Sid TH émimodd éxeivov 
ardhenpw Erépe cvvn On avdpi, otros, 
el mpoatpeirat, Ti oikeiay avOis ava- 
AapSaver@ yuvaixa, ovyyvouns ait 
emi TH adyvoig Sedoperns, kal TO Tav- 
Thy eicorxicapev@ Kata Sevrepoy ya- 
pov avdpi. 

19 Cod. Justin. 1. 5. tit. 17. leg. 7. 
(t. 4. p. 1240.) Uxor, que, in mili- 
tiam profecto marito, post interven- 
tum annorum quatuor, nullum sos- 
pitatis ejus potuit habere indicium, 
atque ideo de nuptiis aliis cogitavit, 
nec tamen ante nupsit, quam libello 
ducem super hoc suo voto convenit, 
non videtur nuptias iniisse furtivas, 
nec dotis amissionem sustinere, nec 
capitali poenz esse obnoxia; &c. 

20 L. 5. tit.6. De interdicto ma- 
trimonio inter pupillam et tutorem 
seu curatorem, eorumque filios, leg. 
I. (t. 4. p. 1151.) Senatus consulti 
auctoritatem, quo inter pupillam et 
tutoris filium connubium saluber- 
rime sublatum est, circumveniri 
rusticitatis et imperitize velamentis 
non oportet.—Leg. 4. (p. 1152. ad 
calc.) Libertinum, qui filio rue na- 
turali, quem in servitute susceperat, 
postea manumisso pupillam suam, 
eandemque patroni sui filiam, in ma- 

BINGHAM, VOL. VIII. 


trimonio collocavit ; ad sententiam 
amplissimi ordinis, qui hujusmodi 
nuptiis interdicendum putavit, per- 
tinere dubitari non oportet.—Leg. 6. 
(p. 1153.) Si patris tui pupillam, 
nondum reddita tutele ratione, vel 
post redditam nondum exacto quin- 
to et vicesimo anno, necnon utili 
anno, uxorem duxisti: nec matri- 
monium cum ea habuisse, nec filium 
ex hujusmodi conjunctione procre- 
asse videri potes.—Leg. 7. (p.1154-) 
Si tutor vel curator pupillam, vel 
adultam quondam suam sibi, vel 
filio suo, nullo divino impetrato be- 
neficio, in matrimonio collocaverit, 
manet infamia contra eum, veluti 
confessum de tutela: quia hujus- 
modi conjunctione fraudem admi- 
nistrationis tegere laboravit, et dos 
data per condictionem repeti potest. 

21 Cod. Theod. 1. 9. tit. 8. leg. 1. 
(t. 3. p. 69.) Ubi puella ad annos 
adultz ztatis accesserit, et aspirare 
ad nuptias cceperit, tutores necesse 
habent comprobare, quod puelle sit 
intemerata virginitas, cujus conjunc- 
tio postulatur. Quod ne latius por- 
rigatur, hic solus debet tutorem 
nexus astringere, ut seilpsum pro- 
bet ab injuria lesi pudoris immu- 
nem: quod ubi constiterit, omni 
metu liber optata conjunctione frui 
debebit. 


D 


When first 
the prohi- 
bition of 
spiritual 
relations 
marrying 
one with 
another 
came in. 


34 The impediments 


nority. But, if he had offered any injury to her before, he was 
not only debarred from marrying her, but was also to be ban- 
ished, and all his goods to be confiscated to the public.’ 

11. By some rules, though not of the first and prime anti- 
quity, certain degrees of spiritual relations were prohibited 
from making marriages one with another. The thing was first 
thought of by Justinian, who made a law? forbidding any man 
to marry a woman for whom he had been godfather in bap- 
tism ; because nothing induces a more paternal affection, or 
juster prohibition of marriage, than this tie, by which their 
souls are in a divine manner united together. The Council of 
Trullo23 improves this matter a little further, and forbids the 
godfather not only to marry the infant, but the mother of the 


" infant, for whom he was surety; ordering such as have done 


so, first to be separated, and then to do the penance of forni- 
cators. The Canon Law afterward extended this relation to 
the baptizer and the baptized, and to the catechist and cate- 
chumen, and I know not what other degrees of spiritual kin- 
dred: and the Popes with the same reason might have used 
their authority to have prohibited all Christians from marrying 
one with another; because by baptism and many other ties 
they are more undoubtedly spiritual brethren. But Estius®> 
owns this too absurd to be maintained, ‘ because it would oblige 
all Christians either to abstain from marriage, or else to marry 
infidels :’ and yet he gravely defends all the other extravagant 
prohibitions upon the infallible authority of the Church. 


XXII. ii. 


22 Cod. 1. 5. tit. 4. de Nuptiis, 
leg. 26. See b. 11. ch. 8. 8.12. v. 4. 
p- 164. N. 62. 

23 C. 53. (t. 6. p. 1167 a.) "Emetd) 
peiCov 7 Kata Ilvetpa oixesdrns Tis 
Tov ToudTroy cuvadheias’ eyvapev dé 
€v Tiat Témos TiWds ek TOU ayiov Kal 
catnpi@dovs Barricparos maidas a- 
vadexouévous, kal pera TodTo Tais 
exeivov untpdot xnpevovoats ‘yaptKoy 
cuvad\dooortas auvoiKkéotov" dpito- 
pev, ad Tod mapévros pndev ToLodTov 
mpaxOjva ei Sé tives pera Tov map- 
dvra xavdva dwpabeiey trovTo ToLoiv- 
TES, MpwroriTas pév of ToLodira ad- 
tatdcOwoav Tod mapavopov rovrov 
ouvotkeciou’ emeita S€é Kal Trois Trav 
mopvevévtav emitimios bmoBAnOnTw- 
cay. 


—, 


24 Sext. Decretal. 1. 4. tit. 3. de 
Cognatione Spirituali, c. 2. (ap. 
Corp. Jur. Canon. t. 3. p. 605. 10.) 
Per catechismum, qui praecedit bap- 
tismum, sacramentorum fundamen- 
tum et januam reliquorum, cognatio 
spiritualis contrahitur: per quam 
contrahendum matrimonium impe- 
ditur. 

25 In Sentent. 1. 4. distinct. 42. 
8. I. (t. 4. p. 232 a.) Multo minus 
ea spiritualis fraternitas, quee est in- 
ter omnes Christianos, debuit impe- 
dimentum matrimonii constitui ; 
tum quia ratio supradicta non habet 
in ea locum, tum quia per ejusdem 
legem Christiani non: possent ma- 
trimonia contrahere, nisi cum infi- 
delibus, quod foret absurdissimum. 








§ 11,12. of marriage, &c. 35 
ag 


12. But, to return to the ancient Church, many of the pri- Whether a 
mitive writers were of opinion that the bond of matrimony was psepn 
not dissolvable by any thing but death: and therefore they phases 
not only condemned polygamy, or marrying a second wife 
whilst the first was living, and marrying after an unlawful 
divorce, which was much the same thing with polygamy in real 
estimation ; but they reckoned it unlawful also to marry:after 
a lawful divorce; because though there might be reason for a 
separation, yet they thought there was no dissolution of the 
marriage so long as both the parties were living. I shall say 
nothing further here of the unlawfulness of polygamy, or of 
marrying again after an unlawful divorce; because I have had 
occasion heretofore2® to speak fully of the laws and discipline 
of the Church against both these: but the prohibition of mar- 
rying again after a lawful divorce is what deserves a little 
further consideration. 

And here I observe that the Ancients were divided in their 
sentiments upon the point. Origen was against marrying after 
such a divorce, yet he says27 there were some bishops in his 
time who permitted a woman to marry whilst her former hus- 
band was living. Which was indeed against Scripture, which 
says, “The woman is bound so long as her husband liveth :” 
and “She shall be called an adulteress, if, whilst her husband 
liveth, she be married to another man.” [Rom. 7, 2 and 3.] 
Yet they did not permit this altogether without reason: for 
perhaps for the infirmity of such as could not contain, they 
tolerated that which was evil to avoid that which is worse, 
though contrary to that which was written from the beginning. 
Here it is reasonable to suppose that those bishops who allowed 
men and women to marry after divorce, did not think it simply 
evil, though it was so in Origen’s opinion. And the same is to 
be said of Constantine, who made a law2* that a man for three 





26 B.16. ch. 11. ss. 5 and 6. v. 6. 
p- 421. 

27 Hom. 7. in Matth. t. 2. p. 67. 
al. in Matth. t. 14. n. 23.] (juxt. 

et. Interpret. t. 3. ad calc. p. 647.) 
Scio quosdam, qui presunt eccle- 
siis, extra Scripturam permisisse 
aliquam nubere, viro priore vivente : 
et contra Scripturam fecerunt qui- 
dem dicentem, Mulier ligata est 


quanto tempore vivit vir ejus ; item, 
Vivente viro, adultera vocabitur si 
facta fuerit alteriviro. Non tamen 
omnino sine causa hoc permiserunt; 
forsitan enim propter hujusmodi 
infirmitatem incontinentium homi- 
hum, pejorum comparatione que 
mala sunt permiserunt, adversus ea 
quze ab initio erant scripta. 

28 Cod. Theod. 1. 3. tit. 16. de 


D2 


36 The impediments XXII. ii. 


crimes, adultery, sorcery, and pandery, might lawfully put 
away his wife and marry another. For, as Gothofred?9 rightly 
observes in saying, ‘ that unless she was guilty of one of those 
three crimes, he might not marry another,’ it is plainly implied 
that, if he proved her guilty of any of the three, he had liberty 
to put her away and marry another. The author under the 
name of St. Ambrose was of the same opinion : for, expounding 
those words of the Apostle, “A brother or a sister in such a 
case is not under bondage,” he says®°, ‘If Esdras cast out the 
infidels, and allowed the faithful to marry other wives ; how 
much rather, if an infidel departs of his own accord, shall the 
believing woman have liberty, if she pleases, to be married to 
a man of her own religion?’ and he gives this reason for it: 
‘ Because an indignity offered to the Creator dissolves the obli- 
gation of matrimony with respect to him who is deserted, so 
that he is excused, though he be joined to another, forasmuch 
as an infidel is injurious both to God and to matrimony itself | 
by desertion.’ 

Epiphanius®" speaks not only his own sense, but the sense of 
the Church in his time. And he says plainly, ‘that though 
the clergy were prohibited from marrying a second wife after 
the death of the first; yet the people were not only allowed to 
marry again in such a case, but also in case of divorce, if a se- 


Repudiis, leg. 1. (t. 1. p. 310.) In 
masculis etiam, si repudium mit- 
tant, hee tria crimina inquiri con- 
veniet, si moecham, vel medicamen- 
tariam, vel conciliatricem repudiare 
voluerit: nam si ab his criminibus 
liberam ejecerit, omnem dotem re- 
stituere debet, et aliam non ducere. 

29 [In loe. (ibid. p. 313. col. si- 
nistr.) Ex hac interim lege ibi, et 
aliam non ducere, a contrario disci- 
mus, juste repudiata uxore a marito, 
veluti ob adulterium, alteram ei ux- 
orem ducere licuisse. Grischov.] 

80 In 1 Cor. 7, 15. (t. 2. append. 
p- 134d.) Si Esdras dimitti fecit 
uxores aut viros infideles, ut propi- 
tius fieret Deus, nec iratus esset, 
81 alias ex genere suo acciperent : 
non enim ila preeceptum his est, ut 
remissis istis alias minime ducerent: 
quanto magis, si infidelis discesserit, 
hberum habebit arbitrium, si volu- 


erit, nubere legis sue viro! &c.— 
Ibid. antea. (c.) Non est peccatum 
ei, qui dimittitur propter Deum, si 
alii se junxerit. Contumelia enim 
Creatoris solvit jus matrimonii circa 
eum, qui relinquitur, ne accusatur 
alii copulatus. Infidelis autem dis- 
cedens, et in Deum et in matrimo- 
nium peccare dignoscitur. 

31 Her. 59. Cathar. s. Novatian. 
n. 4. (t. I. p. 497 a.) ‘O pa Suvnbeis 
TH pid apxecOnva redevtnodon Eve- 
kev Twos Tpoddcews Topveias, 7) pol- 
xélas, i) kaxns airias ywpiopod yevo- 
pévov, cuvapOervra Sevtépa yuvaike 
ovk airiarar 6 Oeios Adyos, odd€ amd 
Tis exkAnolas Kat tis (wns dmoKn- 
purrer, dAdAa SiaBaordter did 7d d- 
abevés’ odx iva dv0 yuvaixas émi rd 
avTd ox, ert mepiovons Ths pas, 
GX dd pas drocyebeis Sevrépa, 
el THXOLEY, Vu ovvapOnvat. 











of marriage, §c. 37 


paration was made upon the account of fornication or adultery, 
or any such criminal evil, and a man thereupon was joined to 
a second wife, or a woman to a second husband, the word of 
God did not condemn them nor exclude them from the Church 
nor eternal life, but tolerate them because of their infirmity ; 
not that a man should have two wives at the same time, but 
that, being divorced or separated from the first, he might law- 
fully be joined to a second.’ Petavius®? freely owns, that this 
is a full proof in fact of the Church’s sentiments at that time : 
only he says, ‘the matter was not then fully determined nor 
settled by any general Council.’ Which is not very material to 
the present inquiry; which is not about the determinations of 
the Councils of Florence or Trent, but about the sense and 
practice of the ancient Church. Now what Epiphanius observes 
concerning the toleration of such marriages in the Church 
without any check of ecclesiastical censure, is further con- 
firmed even from the Council of Arles and St. Austin, though 
they were of a different opinion from Epiphanius as to the 
sense of Scripture. They thought men were forbidden to 
marry again after divorce whilst the first wife was living: but 
they did not think this so clearly revealed as to make it an 
high crime and just matter of excommunication, like other 
plain cases of adultery. The Council orders*, that such men 
shall be dealt with and advised, as much as might be, not to 
marry a second wife, while the former, that was divorced for 
adultery, was living: but they say not a word of any ecclesi- 
astical censure to be passed upon them if they did otherwise. 


32 In loc. (p. 255.) Ita quidem 
Epiphanius. Sed ut illis temporibus 
nondum ea res ab ecclesia definita 
prorsus fuerit, hodie tamen, pre- 
sertimque post editum a sacrosancta 
Tridentina synodo canonem, aliter 
sentire nefas, quam superstite priore 
conjuge, etiam post legitimum di- 
vortium, alteris copulari nuptiis 
nunquam licere. 

33 C. to. (t. 1. p. 1428 c.)... Pla- 
cuit, ut in quantum potest, consi- 
lum eis detur, ne, viventibus uxori- 
bus suis, licet adulteris, alias acci- 
piant. 

Note, that Petavius reads this ca- 


non differently from all the printed 
editions: for, whereas they read the 
beginning of it thus, De his qui con- 
juges suas in adulterio deprehendunt, 
et tidem sunt adolescentes fideles, et 
prohibentur nubere, he contends that 
it ought certainly to be read, non 
prohibentur nubere: and then, as he 
says, it is another evident proof that 
innocent persons, after a lawful di- 
vorce, were not prohibited to marry 
in those days. Animadvers. in Epi- 
phan. Her. 59. p. 255. See also 
St. Basil’s ae canon to the same 

se.—See nn. 31, 32, preceding, 
Sat shee eurila, ch. 5. 8. dm 68. 3 


38 The impediments 


And St. Austin®+ confesses ‘ there was a very great difference 
to be made between such as put away their wives for adultery 
and married again, and such as did so upon other reasons: for 
this question, Whether he, who without doubt has liberty to 
put away his wife for adultery, be to be reckoned an adulterer 
if he marries again? is a matter so obscurely resolved in Scrip- 
ture, that a man may be supposed to err venially about it.’ 
And therefore he concludes, ‘ that all that the ministry has to 
do in this case is only to persuade men not to engage in such 
marriages: but if they will marry notwithstanding the contrary 
advice that is given them, he will not venture to say that such 
men ought therefore to be kept out of the Church.’ St. Austin 
was fully persuaded in his own mind that such marriages after 
divorce were unlawful. For he often repeats it? in his works, 
and uses what arguments he could to dissuade men from them; 
not scrupling to declare his opinion of them as suspicious and 
doubtful marriages, that might stand charged with adultery. 
But then he no where intimates that the Church either did or 
ought to treat persons so marrying as she did other adulterers, 
whose adultery was more indisputable, either by dissolving the 
marriage, or bringing the persons under excommunication and 
public penance in the church: but rather declares the error of 
such persons to be venial, because it was not so expressly con- 
demned in Scripture. And thus much Estius®® owns, only he 
says it was not then condemned by any general Council. 


34 De Fid. et Oper. c.19. (t. 6. vers. Quest. 83. quest. ult. (t. 6. p. 
. 185 e.) Quisquis etiam uxorem 78 b 


in adulterio deprehensam dimiserit 36 In Sentent. 1. 4. distinct. 35. 


et aliam duxerit, non videtur equan- 
dus eis, qui, excepta causa adulterii, 
dimittunt et ducunt. Et in ipsis di- 
vinis sententiis ita obscurum est, 
utrum et iste, cui quidem sine dubio 
adulteram licet dimittere, adulter ta- 
men habeatur, si alteram duxerit, ut, 
quantum existimo, venialiter ibi quis- 
que fallatur. Quamobrem, &c. 

35 De Conjugiis Adulterinis, 1. 1. 
c. I. (ibid. p. 38 a.) Item, c. 24. 
(p.402 b.) De Nuptiis et Concu- 
piscentia, l. 1. ¢. ro. (t. 10. p. 285 f.) 
De Bono Conjugii, c.7.(t.6. p.323 e.) 
De Serm. Dom. in Monte, 1.1. ¢.14. 
(t.3. part.2. p.181e.) Lib. de Di- 


8.11. (t.4: p. 160 e.) Sanctus Hie- 
ronymus in Epitaphio Fabiole ad 
Oceanum refert, quemadmodum 
Fabiola, que, dimisso viro, non so- 
lum adultero, sed omnibus flagitiis 
contaminato, alteri nupserat, post 
mortem secundi mariti publicam 
peenitentiam, ab episcopo Romano 
Impositam, similiter subierit; ejus- 
que factum non aliter excusat, quam 
gped Evangelii rigorem ignoraverit. 

inc discimus, illo tempore publi- 
cum crimen habitum fuisse in ec- 
clesia, si quis, vivente conjuge, etiam 
ob fornicationem dimissa, aliud con- 
jugium iniret, &c. 


XXII. ii. 


a 











§ 12. 


of marriage, &c. 39 


There is one instance indeed, given by St. Jerom 7, of a 
woman doing public penance in the church for marrying a 
second husband after she had divorced herself from the first 
upon the account of his adultery and his other intolerable 
practices. But this was a voluntary act of her own, and not 
done till after the death of her second husband: the Church 
did not impose this penance on her whilst her husband was 
living, nor yet when he was dead; but she chose it of her 
own accord, and submitted to it without any compulsion. Had 
there been any general law then in the Church, either to dis- 
solve such marriages, or bring the parties to public penance, 
no doubt the bishop of Rome would have called upon them 
both, whilst the husband was living, to have complied with the 
rule and the discipline of the Church: but this not being done 
seems to be an argument, that then it was not the custom of 
the Roman Church to inflict any public censures upon such as 
married again after a lawful divorce, but only to use what 
arguments she could to dissuade men and women from such 
marriages till the former husband or wife were dead: or else, 
if they did engage in them, to exhort them to repent of such 
engagements, as crimes prohibited by the Apostle. Which St. 
Jerom*® himself does with no small vehemence, according to his 
manner, telling a woman who had so married a second husband 
‘that she was an adulteress for so doing, and that she ought not 
to receive the communion till she repented of her crime.’ By 
which I suppose he means her obligations to private repent- 
ance, and not any solemn penance imposed by the public dis- 
cipline of the Church. 

Yet in the Spanish Church before this time there seems to 
have been something of public discipline exercised against such 
persons, especially women, joining in second marriages whilst 
the first husband was living. For in the Council of Eliberis 


387 Epitaph, Fabiole. Ep. 30. [al. 
77-] (t. 1. p..455 d.) ad Oceanam. 
Quis hoc crederet, ut, post mortem 
secundi viri in semetipsam reversa, 
saccum indueret, ut errorem publice 
fateretur, et, tota urbe. spectante Ro- 
mana, ante diem Paschez, basilica 
quondam Laterani staret in ordine 
peenitentium? &c. 


38 Ep. 147. [al. 55.] ad Aman- 
dum. (ibid. 0 et Ista soror, 
que, ut dicit, vim passa est, ut alteri 
jungeretur, si vult corpus Christi 
accipere et non adultera reputari, 
agat poenitentiam; ita duntaxat, ut 
secundo viro, qui non appellatur 
vir sed adulter, a tempore peeni- 
tentize non copuletur, &c. 


40 The impediments 


there is a canon 29 which orders, ‘that if a woman, who is a 
believer, put away an adulterous husband, who is also a be- 
liever, and go about to marry another, she shall first be dis- 
suaded from it: but if, notwithstanding that, she does marry, 
she shall not receive the communion till her first husband be 
dead, unless the necessity of sickness require it to be given 
her.” But as this was but a canon of a private Council, so 
here are several exceptions and abatements in it. First, it 
only respects women and not men. Then again it only relates 
to women that were believers, and not catechumens, who by 
the next canon are allowed notwithstanding to be admitted to 
baptism, as St. Austin also determined. Thirdly, the husband 
also that was deserted must be a believer; for the case is 
otherwise if he was an Heathen. Lastly, she is allowed the 
communion at the point of death, though she never relin- 
quished the second husband. So that as yet the prohibition 
was not universal upon many accounts. Afterwards we find in 
one of the laws of Honorius 4°, ‘ that if a woman could prove 
her reason weighty and sufficient for a divorce, she might not 
only retain her dowry and the donations of her espousals, but 
also within five years have liberty to marry again. And a 
man, if he could prove his reasons for divorce weighty against 
his wife, might not only retain her dowry and gifts of espousal, 
but have liberty to marry another wife whenever he pleased. 
Or if they were only light faults, and not high crimes, that he 
had to allege against his wife, he was to leave her her dowry, 
but might reclaim any espousal gifts, and have liberty to 


39 C. 0: (t.1. p.g71 d.) Item foe- ac mulieri grave crimen intulerit, 
mina fidelis, que adulterum mari- persequatur legibus accusatam, im- 


XXIL. ii. 


tum reliquerit fidelem et alterum petrataque vindicta et dota potiatur, 


ducit, prohibeatur ne ducat; si 
duxerit, non prius accipiat com- 
munionem, nisi quem reliquerit 
prius de seculo exierit, nisi forte 
necessitas infirmitatis dare compu- 
lerit. 

40 Cod. Theod. 1. 3. tit. 16. de 
Repudiis, leg. 2. (t. I. p. 313.) ... 
Si graves causas probaverit, que 
recedit, dotis suze compos, sponsa- 
lem quoque obtineat largitatem, at- 
que a repudii die post quinquen- 
nium nubendi recipiat potestatem. 
Si divortium prior maritus objecerit, 


et suam recipiat largitatem, et du- 
cendi mox alteram liberum sortia- 
tur arbitrium. Si vero morum est 
culpa, non criminum, donationem 
recipiat, et dotem relinquat, aliam 
post biennium ducturus uxorem. 
Quod si matrimonium solo malu- 
erit separare dissensu, nullisque vi- 
tiis peccatisque gravetur exclusa, et 
donationem vir perdat et dotem, ae 
perpetuo ccelibatu insolentis divortii 
poenam de solitudinis merore susti- 
neat, mulieri post anni metas nup- 
tiarum potestate concessa. 


—_ ee 





§ 12. 





of marriage, &c. 41 


marry another wife after two years. But if a man put away 
his wife for no reasons at all, but only his own moroseness, he 
was condemned to live in perpetual celibacy for his insolent 
divorce, and the woman had liberty within a year to be mar- 
ried to another man. And there are several laws of Theo- 
dosius Junior, of Valentinian III., and of Anastasius, in the 
Justinian Code 41, which grant the same liberty of marrying 
after lawful divorces. 

But these laws are not altogether approved by the writers 
of the Church in those times. For as we have heard St. 
Austin and St. Jerom express their dislike before 42, so we 
may find the same in Chrysostom*?, and Ambrose44, and Pope 
Innocent 4°, and other writers of that age, who reckon the 
laws of the State too loose and favourable to such as married 
after divorce. Which serves only to confirm the observation 
which I made at first, that the Ancients were divided upon 
this point, and treated it only as a problematical question, 
though the Council of Trent‘® has since turned it into an 
article of faith, and damned all those that come not into her 
sentiments about it. And in her sentence, to note this by the 
by, she has also condemned some of her own Popes and Coun- 
cils of later ages, which Gratian has recorded. Pope Zachary 47 


41 L. 5. tit. 17. de Repudiis, leg. 8. 
See afterwards, ch. 5. s. 5. of this 
Book, n. 93.—Leg. 9. See ibid. s. 7. 


n. 25. 
See nn. 34, 35, 37, 38. 

43 Hom. 17. in Matth. (t. 7. p. 
226 e.) ....Erepoy Seixvuow jyiv 
madw potxeias <fBos, nt. rd. [De 
divortiis quidem, sed non de legi- 
bus imperialibus circa divortia hic 
loquitur Chrysostomus. Grischov.] 

De Abraham. 1.1. c. 4. (t. 1. 
p- 291 c. n. 25.)...Vos moneo, viri, 
Maxime qui ad gratiam Domini ten- 
ditis, non commisceri adulterino cor- 
pori: Qui enim se jungit meretrici, 
unum corpus est: nec dare hanc oc- 
casionem divortii mulieribus. Nemo 
sibi blandiatur de legibus hominum. 

45 Ep. 3. ad Exuper. c. 6. (CC. 
t. 2. p. 1256 c.) De his etiam requi- 
sivit dilectio tua, qui, interveniente 
repudio, alii se matrimonio copula- 
runt: quos in utraque parte adulte- 
ros esse manifestum est. Qui vero 


vel uxore vivente, quamvis dissocia- 
tum videatur esse conjugium, ad 
aliam copulam festinarunt, neque 
possunt adulteri non videri, in tan- 
tum ut he etiam persone, quibus 
tales conjuncti sunt, etiam ipse a- 
dulterium commissise videantur ; se- 
cundum illud quod legimus in Evan- 
gelio, Qui dimiserit uxorem suam, 
§e. 
46 Sess. 24. c. 7. (t.14. p. 875 a.) 
Si quis dixerit ecclesiam errare, cum 
docuit et docet, juxta evangelicam et 
apostolicam doctrinam, propter a- 
dulterium alterius conjugum matri- 
monii vinculum non posse dissolvi, 
et utrumque, vel etiam innocentem, 
qui causam adulterio non dedit, non 
posse, altero conjuge vivente, aliud 
matrimonium contrahere, moechari- 

ue eum qui, dimissa adultera, aliam 

uxerit, et eam que, dimisso adul- 
tero, alii nupserit: anathema sit. 

47 Ap. Gratian. caus. 22. quest. 
7.C. 23. (t. 1. p. 1642. 40.) Concu- 


had defiled, her whilst her. former h 


42 


The impediments 


allows a woman, whose husband had committed incest with her 
sister, to put him away, and marry to whom she would in the 
Lord; and Gregory III.‘ allows a man to put away his wife 


for infirmity, and marry another. 


The Council of Tribur 49 


says, ‘If a son commits incest with his mother-in-law, the 
father may put her away, and marry another if he pleases,’ 
And the Council of Vermeriz (which in some copies of Gratian 
is falsely called the Council of Eliberis) says>*°, ‘If a woman 
take counsel with others to compass the death of her husband, 
he may dismiss her for the attempt, and marry another if he 


pleases.’ 


So that the new legislators at Trent were as much 


at variance with their own Canon Law as they were with the 
ancient Fathers upon this subject. 

13. Nor are the Roman casuists better agreed with the Ancients 
upon another question relating to the impediments of marriage; 


ry an adul- viz. Whether an adulterer may marry another man’s wife after 


the death of her husband, having been guilty of adultery with 


usband was living? the modern ca- 
death of her honists commonly resolve this in the negative. The Council of 


Tribur, in Germany, which was held in the year 895, under 
Pope Formosus, proposes a famous case, of a man who defiled 
another man’s wife, and swore he would marry her after her 
husband’s death: the Council peremptorily determines*! this 
to be unlawful : ‘We anathematize such a marriage, and forbid 
it to all Christians. It is not lawful, therefore, nor agreeable to 


buisti cum sorore uxoris tue? Si 
fecisti, neutram habeas: et si illa, 
quee uxor tua fuerit, conscia sceleris 
non fuit, si se continere non vult, 
nubat in Domino, cui velit. Tu 
autem et adultera sine spe conjugii 
permaneatis: et, quamdiu vixeritis, 
juxta preceptum sacerdotis peeni- 
tentiam agite. 

48 Ibid. caus. 32. quest. 7. c. 18. 
(ibid. p. 1640. 43.) Quod proposu- 
isti, Si mulier infirmitate correpta 
non valuerit debitum viro reddere, 
quid faciat jugalis? bonum esset, si 
sic permaneret, ut abstinentize vaca- 
ret: sed quia hoc magnum [al. 
magnorum | est, ille, qui se non po- 
terit continere, nubat magis, &c. 

49 Ibid. c. 24. (p. 1642. 66.) Si 
quis cum noverca sua dormierit, 


neuter ad conjugium potest per- 
venire: sed vir ejus potest, si vult, 
aliam accipere, si se continere non 
potest. 

50 Ap. Gratian. caus. 31. quest. 
1. c. 6. (ibid. p. 1581. 58.) Si qua 
mulier in mortem mariti sui cum 
aliis consiliata sit, ipse vir potest 
uxorem dimittere, et, si voluerit, 
aliam ducere. [See in Labbe, c. 5, 
(t. 1. p. 1657 e.) and in nearly the 
same terms. Ep.] 

51 ©, Tribur. c. 40. (t. 9. p. 461 
c.) Tale igitur connubium anathe- 
matizamus, et Christianis omnibus 
obseramus. Non licet ergo, nec 
Christianze religioni oportet, ut ul- 
lus ea utatur in matrimonio, cum 
qe prius pollutus erat [al. est] a- 
ulterio. 


XXII. i. 











§ 13. 





- 


of marriage, §e. 


43 


the Christian religion, that any one should use her in matri- 
mony, whom he had before defiled by adultery.’ Peter Lom- 
bard*? and Gratian%? cite other authorities of Pope Leo and 
the Council of Altheum to this purpose: and the modern Ca- 
nonists > commonly stand to their determination, only making 
some nice distinctions to reconcile these canons to better au- 
thorities of the Ancients. For the Ancients in this matter were 


of another opinion. 


52 Sentent. 1. 4. distinct. 35. (p. 
412.) Solet etiam queri, An valeat 
duci in conjugium, que prius est 
arc per adulterium? De hoc Leo 

apa ait, Nullus ducat in matrimo- 
nium, quam prius polluit adulterio. 
Item: Relatum est auribus sancto- 
rum sacerdotnm, quendam alterius 
uzorem stupro violasse et insuper 
meche juramentum dedisse, quod 
post legitimi mariti mortem, si su- 
perviveret, duceret eam in uxorem, 
quod et factum est. Tale ergo con- 
nubium prohibemus et anathematiza- 
mus. His aliisque auctoribus vetan- 
tur in conjugium copulari, qui se 
prius adulterio maculaverunt. 

53 Caus. 31. quest.1. c.1. (t. 1. 
P- 1579. 54.) Nullus ducat in ma- 
trimonium, quam prius polluit a- 
dulterio.—Ibid. c. 2. e C. Alth. (p. 
1580. 40.) Illud vero communi de- 
creto secundum canonum instituta 
definimus et prejudicamus, ut si 

uis cum uxore alterius eo vivente 
ornicatus fuerit, moriente marito, 
synodali judicio aditus ei claudetur 
illicitus, ne ulterius ei conjugatur 
matrimonio, quam prius polluit a- 
dulterio. Nolumus enim, nec Chri- 
stiane religioni convenit, ut ullus 
ducat in conjugium, quam prius 
polluit per adulterium. 

54 Vid. Estium in Sentent. 1. 4. 
distinct. 35. s. 13. (t. 4. p. 162 e.) 
Quare altera ejusdem Augustini ex- 
positio, quam et alii veteres fere se- 
quuntur, ceteris preponenda vide- 
tur, ut exceptio illa (nisi 0b fornica- 
tionem) ad id, quod precedit, tantum 
referatur, totaque oratio elliptica sit, 
hoc pacto supplenda atque intelli- 
genda, Quicumque dimiserit uxorem 
suam (quod non licet nisi ob forni- 
cationem) et aliam duxerit, mechatur. 
Simile est, si dicam, Quicunque mu- 


St. Austin ®> resolves the question in the 


lierem cognoverit, nisi in conjugio, 
et libidini suze obsecutus fuerit, pec- 
cat. Constat autem ellipticum lo- 
quendi genus Hebreis admodum 
fuisse familiare, et hujus rei exempla 
plurima reperiri in Sacris Literis, 
quale illud est, 1 Tim. 4. Prohi- 
bentium nubere, abstinere a cibis, &c.; 
subauditur enim vocabulum contra- 
riz significationis, nempe jubentium. 
— Ibid. (p. 130.) Apud Gratian. 32. 
quest. 7. [c. 19.] (t. 1. p. 1641. 50.) 
exstat canon cujusdam Concilii in 
heec verba: Quedam cum fratre virt 
sui dormivit. Decretum est, ut adul- 
teri nunquam conjugio copulentur ; 
illi vero, cujus uxor stuprata est, li- 
cita conjugia non negentur. Sed re- 
spondetur, ut canoni detur auctori- 
tas, (qui tamen cujus Concilii fuerit 
ignoratur, quandoquidem nec hodie 
in ullo exstat Concilio,) sensum ejus 
hunc esse, adulteros incestuosos, 
(talis enim est casus in canone pro- 
positus,) nunquam posse conjugio 
copulari, ne quidem post mortem 
conjugum: at eorum conjuges non 
prohiberi, quo minus, adulteris mor- 
tuis, ad alia conjugia transeant. Qui 
sensus canonis colligitur, tum ex 
antithesi partium, tum ex simili ca- 
none Gregorii, qui habetur eadem 
quest. cap. Hi vero, &c., quem si- 
militer de adultera incestuosa ex- 
ponunt. In eo enim expresse post 
mortem conjugis adulteri concedi- 
tur, quod in vita negatur; et simi- 
liter respondendum est ad duos alios 
eanones, alterum Zacharie Pape et 
alterum Concilii Triburiensis, quos 
ibidem Gratianus recitat. Hoc enim 
duntaxat concedunt innocenti, quod 
prohibetur nocenti, nempe aliud con- 
jugium post mortem prioris. 

55 De Nuptiis et Concupiscentia, 
1, 1. ¢. 10. (t. 10, p. 286 b.) Denique, 


XXII. ii. 


44 The impediments 


affirmative, universally and without distinction, ‘that when a 
woman’s husband was dead, to whom she was truly married, 
she might become the true and lawful wife of another, with 
whom before she had committed adultery.’ And again, ‘It is 
manifest, that they, who at first join wickedly together in con- 
cubinage, may afterward by changing their wills make a just 
and honest marriage together.’ And therefore the Council of 
Eliberis 57 determined, ‘ that though a woman, who left her hus- 
band, and lived adulterously with another, should not communi- 
cate so long as her husband was living ; yet she might after his 
death, because then she became the lawful wife of him, with 
whom before she had only lived in adultery.’ Albaspiny®, in 
his Notes upon this canon, makes this candid remark: ‘In 
those times you may observe, that matrimony might stand firm 
and valid between adulterers, who had to do with one another 
whilst the true and lawful husband was living: which now is so 
prohibited, that a woman, even after the death of her husband, 
cannot make a true and lawful marriage with her adulterer, | 
but only by the dispensation of the Pope.’ Which is a plain 
and ingenuous confession of the difference between the ancient | 
and modern way of resolving this question; and perhaps ta- 
citly intimates the true reason of inventing so many new impe- 
diments in the business of matrimony, that the Pope might 
have it in his power to grant frequent dispensations. All that 
the ancient canons required in this particular case, was only 
that the criminals should perform a just and satisfactory pe- 
nance for their former adultery, but they never forbade them 
to marry, nor dissolved the marriage, if it was contracted re- 
gularly after the death of the former husband, without any 
other impediment to hinder or disannul it. As appears from 
another canon of the Council of Eliberis59, which orders, ‘ that 


mortuo viro cum quo verum connu- 
bium fuit, fieri verum connubium 
"sae cum quo prius adulterium 
uit. 


poterat stare et validum esse inter 
adulteros, qui, vivente vero et legiti- 
mo marito, rem simul habuerant. 
Quod hodie ita prohibitum est, ut 


56 De Bono Conjugali, c.14.-(t. 6. 
p- 329 f.) Posse sane fieri nuptias ex 
male conjunctis, honesto postea pla- 
cito consequente, manifestum est. 

57 C.9. See before,'s. 12. n. 39, 
ang 

58 In Loc. (t. 1. p.gg1e.) Illis 
temporibus, ut vides, matrimonium 


ne quidem post mortem mariti mu- 
lier possit cum adultero nuptias fir- 
mas et legitimas facere, nisi summ 
dispensante pontifice. 
59 C. 72. (ibid. p. 978 a.) Si qua 
vidua fuerit moechata, et eundem 
postea habuerit maritum, post quin- 
quennii tempus, acta legitima poeni- 








§ 13, 14. of marriage, Se. 45 


if a widow commit adultery with a man, and afterward take 
him for her husband, she shall do five years’ penance, and then 
be reconciled to the communion, or by the communion: but if 
she leaves him, and marries any other, she shall not have the 
communion even at her last hour.’ Where it is observable, that 
the Council is so far from prohibiting or disannulling the mar- 
riage of an adulteress with her adulterer, that they oblige her 
to keep him for her husband, and take no other, under pain 
of being refused the communion even at the hour of death. 
Which is abundantly sufficient to show us the sense of the An- 
cients upon this point, that they never reckoned it needed a 
dispensation to bring adulterers into a lawful marriage, though 
this has been the current practice of the Roman court now for 
many ages. 

14. I have but one thing more to observe concerning the ee cele- 
ancient prohibitions of marriage; and that relates to the time psdearcsia 
or season in which it might or might not be regularly cele- forbidden 
brated. The most ancient prohibition that we meet with of 
this kind is that of the Council of Laodicea 59, which forbids 
all marriages as well as birthdays to be celebrated in Lent. 

And this is the only prohibition in point of time that we meet 
with in any of the genuine records of those early ages. Peter 
Lombard © and Gratian ©! cite a canon out of the Council of 
Lerida, anno 524, which forbids marriages not only in Lent, 
but three weeks before the festival of St. John Baptist, and 
from the beginning of Advent to Epiphany ; ordering likewise 
all marriages that are made in these intervals to be annulled. 
But there is no such canon now exstant in the tomes of the 
Councils, which makes it suspicious that it is some canon of a 
much later date than the Council that is pretended. Martin 
Bracarensis lived some time after the Council of Lerida, and in 





tentia, placuit eam communione re- 
conciliari. Si alium duxerit, relicto 
illo, nec in fine dandam esse ei com- 


* munionem. 


59 C. 52. (ibid. p. 1505 ¢. ) “Ort od 
Set ev TeooapaxogTy ayapous 7) yeved- 
Ara emredeiv. 

60 Sentent. 1. 4. distinct. 32. (p. 
407.) Nec solum in opere carnali 
observanda sunt tempora, sed etiam 
in celebrandis nuptiis, secundum il- 


lud, Non oportet a Septuagesima, &c. 
See the following note. 

61 Caus. 33. quest. 4. c. Io. (t. 1. 

p. 1818, 23.) Nan oportet, a Sep- 
Suter usque in Octavas Pasche, 
et tribus hebdomadibus ante festi- 
vitatem Sancti Joannis Baptiste, et 
ab Adventu Domini usque post Epi- 
phaniam, nuptias celebrare. Quod 
si factum fuerit, separentur. 


46 The impediments of marriage, Sc. XXII. ii. 


his Collection of Canons, which he published anno 572, in the 
Council of Lugo ©, he takes notice of the prohibition made at 
Laodicea, but not of the pretended one at Lerida, nor of any 
other. Which is a further argument that as yet there was no 
prohibition of marrying, but only in Lent, known in Spain, 
when the bishop of Braga made his Collection of Canons for 
the use of the Spanish Church. Pope Nicholas I. lived about 
the year 860: and he also takes notice ® of the prohibition of 
marriage in Lent, but mentions no other season. Yet Mr. Sel- 
den says the Council of Aquisgranum, or Aix la Chapelle, 
held anno 836, under the Emperor Lewis I., forbids marriages 
to be celebrated on the Lord’s-day by a new injunction : which 
I do not find® in the place by him quoted. However, the 
Council of Salegunstade, anno 1022, under Benedict VIII. and 
the Emperor Henry II., made an order ® ‘ that no Christians 
should marry from Advent to the Octaves of Epiphany, nor be- 
tween Septuagesima Sunday and the Octaves of Easter, nor in 
fourteen days before the festival of St. John Baptist, nor upon 
fast-days, nor the vigils of the solemn festivals.’ And from 
that time, as Mr. Selden shows at large, these were prohibited | 
times of marriage in most Churches. The learned reader who | 
would see further into this matter, together with the practice 
of the French and English Churches in the following ages, 
may consult the elaborate discourse of that curious writer; 
for I must return to the ancient Church. 


sart. t. 7. p. 1725 b.) Jejunium die- 
bus Dominicis et canonica interdicit 
auctoritas et resurrectionis Dominic 
tanta solemnitas. Et ideo placita il- 
lis diebus neque nuptias pro reve- 
rentia tantz solemnitatis celebrari 
visum est. Ep. 


62 C. 48. (t. 5. p. a c.) Neque 
nuptias liceat in Quadragesima cele- 
brare. 

63 Respons. ad Consult. Bulgar. 
(CC. t. 8. p. 534 b.) Unde nec uxo- 
rem ducere, nec convivia facere in 
Quadragesimali tempore convenire 


posse nullatenus arbitramur. 

64 Uxor Hebraica, ]. 2. c. 30. p. 
313. ex Synodo Aquisgran. part. 2. 
c.17. (t. 1. v. 2. p. 698.) Dominicis 
item diebus prohibentur nuptie in 
Synodo Aquisgranensi sub Ludo- 
vico primo imperatore, an. 834, ha- 
bita. 

65 [Selden was correct in his state- 
ment, though he gave the wrong 
number of the canon. See C. Aquis- 
gran. 2. c. 18. (juxt. Labb. et Cos- 


66 C, 3. (t. 9. p. 845 d.) De legi- 
timis conjugiis ita visum est, quod 
nullus Christianus uxorem ducere 
debeat ab Adventu Domini usque 
in Octavas Epiphaniz, et a Septua- 
gesima usque in Octavas Pasche, 
nec in supra notatis 14. diebus ante 
festivitatem Sancti Joannis Baptiste, 
neque in preedictis jejuniorum die- 
bus, sive in omnium solemnium die- 
rum preecedentibus noctibus. 




















§ 14. ii. 1. AT 


CHAP. III. 


Of the manner of making espousals preceding marriage in 
the ancient Church. 

1. WuEn persons, against whom there lay no lawful impedi- How the 
ment, were disposed to join in matrimony with each other, roan * 
they were obliged to go through certain preliminaries appointed rece 
by custom or law before they could ordinarily complete the ahaha 
marriage, or regularly come together. These went by the 
general name of sponsalia, espousals, or betrothing. This 
differed from marriage, as an obligation or contract antecedent 
to a future marriage may be supposed to differ from marriage 
actually solemnized and completed. And there were several 
distinct ceremonies proper and peculiar to each. For which 
reason, though they be by some writers confounded, I choose 
to speak separately of them here; as the ancient law, which 
either appointed or confirmed them, always does, giving them 
distinct titles in both the Codes. For there we find one title, 

De Sponsalibus et Donationibus ante Nuptias, Of Espousals 
and Gifts before Marriage: and another , De Nuptiis, Of 
Marriage itself. 

To give a summary account of the ceremonies observed in 
each of these, we may observe, first, of the espousals, that they 
consisted chiefly in a mutual contract or agreement between 
the parties concerning their future marriage, to be performed 
within a certain limited time: which contract was confirmed 
by certain gifts or donations, called arre et arrabones, the 
earnests of marriage; as also by a ring, a kiss, a dowry, a 
writing or instrument of dowry, with a sufficient number of 
witnesses to attest it. After which there was no receding from 
the contract, or refusal to be made of marriage, without great 
penalties and forfeitures in law, and incurring many times the 
highest censures of the Church. These were the preparatory 
ceremonies, or harbingers and forerunners of the future mar- 
riage, which were generally observed by obligation of the 
Roman laws, though not all of equal necessity to all manner of 


67 Cod. Theod. 1. 3. tit. 5. (t.1. | 68 Cod. Theod. 1. 3. tit. 7. (t. 1. 
p- 261.) Cod. Justin. 1.5. tit. et 3. p. 276.) Cod. Justin. 1. 5. tit. 4. 
(t.4. pp. 1109, 1115.) (t. 4. p. 1129.) 





48 The manner of XXII. iii. 


persons: for the law made some distinctions, and allowed of 
dispensations in some of these points to certain orders of men 
in some particular cases. As to the marriage itself, custom 
generally prevailed to have it solemnized by the ministers of 
the Church ; though, as the state of the Roman empire then 
stood, this was not absolutely necessary by any law; nor were 
those marriages annulled that were performed otherwise. But 
when it was done by the ministers, it was performed with a 
solemn benediction, together with the ceremonies of a veil, 
and a coronet, and some other rites; of which more in their 
proper place. . 

2. I begin with the ceremonies observed in espousals, where, 
first of all, there was necessary a free consent of the parties 
contracting. This was the old Roman law, called Lex Papia 
et Julia, confirmed by Diocletian, and inserted by Justinian 
into his Code 6°. The discipline of the laws does not permit 
that a son should be compelled to marry a wife against his 
will. And therefore, though parents had a right to dispose of 
their children in marriage, and children could not legally 
marry without their consent, as is expressed in the same law, 
as has been fully shown before 7°, yet children had an equal 
right to dispose of themselves, and ought not to be compelled 
by their parents to make any contract absolutely against their 
own inclinations. Ifa virgin was betrothed by the consent of 
a father 7!, or a mother, or a guardian, before she was ten 
years old, in that case she might still refuse to complete the 


Free con- 
sent of par- 
ties neces- 
sary in es- 
pousals. 


69 L. 5. tit. 4. de Nuptiis, leg. 12. 
(t. 4. p. 1133.) Nec filium quidem 
amilias invitum ad uxorem ducen- 
dam cogi, legum disciplina permittit. 
Igitur, sicut desideras, observatis ju- 
ris preceptis, sociare conjugio tuo, 
quam volueris, non impedieris: ita 
tamen ut contrahendis nuptiis patris 
ae sai accedat. 

. 2. 8.4. p. 26, preceding. 

71 Vid. Cod. Theod. 14: tit. 5: 
de Sponsalibus, leg. 6. (t. 1. p. 269.) 
Patri, matri, tutori, vel cuilibet, ante 
decimum puelle annum datis spon- 
salibus, quadrupli penam remitti- 
mus, etsi nuptie non sequantur. 
Quod si decimo anno vel ultra, pater 
quisve alius, ad quem puellz ratio 


pertinet, ante duodecim annos, id 
est, usque in undecimi metas, sus- 
cepta crediderit pignora esse reti- 
nenda, deinceps, adventante tempore 
nuptiarum, a fide absistens, quadru- 
pli fiat obnoxius. . .. Duodecimo au- 
tem anno impleto, quisquis de nup- 
tiis paciscitur, si quidem pater, se- 
metipsum obliget; si mater, cura- 
torve, aut alii parentes, puella fiat 
obnoxia. Cui quidem contra ma- 
trem, tutorem, curatorem, eumve 
parentem, actio ex bono et ex zequo 
integra reservatur eorum pignorum, 
phd ex propriis juxta poenam juris 
acultatibus reddiderit, si ad con- - 
sensum accipiendarum arrarum ab 
his se ostenderit fuisse compulsam. 





§ 2, 3. making espousals. 49 








marriage without any quadruple forfeiture, (which the law re- 
quired for breach of contract in other cases,) either to be ex- 
acted of her or her parents; because she was not yet of age to 
give any consent to an espousal: as Gothofred shows out of 
Dio and the ancient laws. If she was above ten, and not yet 
full twelve years old, when she was betrothed by her parents, 
and afterwards refused to complete the marriage, her parents 
might be amerced, but not the virgin; because she was not 
yet of age and ripeness of judgment to give her free consent 
to such a contract. If she was above twelve years old when 
she made the contract, she was liable to be amerced quadruple 
by law for not completing the marriage according to the 
espousal contract. But then she had a just action of recovery 
of whatever she forfeited, against a mother, or a tutor, or a 
guardian, if she could prove that she was compelled by force 
to give her assent to the acceptance of the arre, or donations 
made to her upon the espousal. And for the same reason, as I 
have shown before7?, any woman who entered into an espousal 
eontract with a governor of a province during the year of his 
administration, was at perfect liberty, when the year was 
ended, whether she would fulfil the contracts and marry him 
or not: because it was presumed that he, being in super- 
eminent authority and power, might overawe a woman, and 
terrify her into an espousal against her will and real inclina- 
tion. Such provident care did the ancient law take to secure 
the liberty of such as entered into espousal contracts, that 
nothing of this kind should stand firm but what was volunta- 
rily agreed upon by the free consent of each contracting party, 
without any force or violence of any kind intervening to com- 
pel them. 

3. When the contract was thus made, it was usual for the The con- 
man to bestow certain gifts on the woman, as tokens and poses 
pledges of the espousal: and sometimes, but not so commonly, pee tes- 
the woman made presents to the man upon the same account. gifts, clled 
These are sometimes called sponsalia, espousals, and some- peeks base 
times sponsalitie donationes, espousal gifts, and arre and sponsaiitie, 
pignora, earnests and pledges of future marriage: because the Which were 


pit § Se 4 sometimes 

giving and receiving them was a confirmation of the contract, mutually 

and an obligation on the parties to take each other for man &°¢? 374 
72 Ch. 2. s. 7. p. 30, preceding. 


BINGHAM, VOL. VIII. E 


50 The manner of XXUL, iii. 


both by the and wife, unless some legal reason gave them liberty to do 
man and otherwise. These were commonly given by the men, as I said, 

and sometimes by the women, though but rarely, as is noted 
in one of the laws of Constantine 78, which orders, ‘ that if the 
woman give any thing to the man upon the time of espousal, 
which is a thing that seldom happens, in case either the man 
or the woman chanced to die before the marriage was com- 
pleted, the whole dominion and property of whatever she gave 
should return to her, if she survived, or else to her heirs and 
successors.’ And the case was much the same with the donations 
made by the man to the woman, upon the death of either 
party before marriage: only with this difference, that if the 
man confirmed his donation by the intervention of a solemn kiss, 
of which ceremony more by and by, then, in case of death, the 
donation was to be divided between the survivor and the heirs 
of the deceased party: but if the ceremony of the kiss was 
not superadded, the whole donation was to be restored, in case 
either party died, either to the donor himself surviving, or to 
his heirs and successors. Though by a former law of Con- 
stantine74, the donations both of the man and woman were 
exactly upon the same foot, and both to be restored in case of 
death without any distinction. 

4. To make these donations more firm and sure, it was 
required that they should be entered into public acts, and set 
upon record, as well to ascertain them against the accidents of 
death, as against the falseness and perfidiousness of either 
party. This is expressly provided in one of the laws of Con- 
stantine 75, ‘that no donation between man and woman in the 


These do- 
nations to 
be entered 
into public 
acts, and 
set upon 
record. 


73 Cod. Theod. 3. tit. 5. de Spon- 
salibus, leg. 5. (t. 1. p. 267.) ... Si 
sponsa.,. sponsaliorum titulo, quod 
raro accidit, fuerit aliquid sponso 
largita, et ante nuptias hune vel 
illam mori contigerit, omni dona- 
tione infirmata, ad donatricem spon- 
sam, sive ejus successores, donata- 
rum rerum dominium transferatur. 

74 Thid. leg. 2. p. 263.)..... Et 
quoniam fieri potest, ut moriatur 
alter adhuc incolumi voluntate, prius 
quam nuptie contrahantur, con- 
gruum duximus, eo, in quem fu- 
erat facta donatio, ante matrimonii 


diem functo, que sponsaliorum ti- 
tulo vel data, vel ullo genere donata 
sunt, ad eum, qui donaverat, revo- 
cari: eo etiam, qui donaverat, ante 
nuptias mortuo, mox infirmari do- 
nationem, et ad ejus heredes sine 
aliqua difficultate detrahi res dona- 


tas. 

75 Tbid. leg. 1. (p. 261.) ... Inter 
sponsos quoque ac sponsas, omnes- 
que personas, eam solam donatio- 
nem, ex promulgate legis tempore, 
valere sancimus, quam testificatio 
actorum secuta est. 





§ 4, 5. making espousals. 51 


business of espousals should be of any force, unless it was 
testified by a public act.’ But this afterward received some 
limitations; for Constantine himself, by another law 7°, made 
an exception in the case of minors: ‘ that if any espousal gifts 
were given to women that contracted and married under age, 
they should not be revoked upon pretence that they were not 
entered into public acts.’ And this was confirmed by another 
law of Theodosius Junior 77 referring to it; who also added 
another exception, that if the donation did not exceed the sum 
of two hundred shillings, there should be no necessity to have 
it recorded to make it firm. Justinian extended this exception 
further to the sum of three hundred shillings 7*, and at last to 
five hundred79, ‘ to be ascertained to the woman, if given to her 
upon espousal, without any further insinuation,’ as the law terms 
it, or entering into public acts and. monuments, to make it se- 
cure, in law from all reclaiming. 

5. Together with these espousal gifts, or as a part of them, The con- 
it was usual for the man to give the woman a ring as a further {°° ee 
token and testimony of the contract. This was an innocent fied by 
ceremony used by the Romans before the times of Chris- ib lacap 
tianity °°, and in some measure admitted by the Jews: whence 4 "ing- 
it was adopted among the Christian rites of espousal without 
any opposition or contradiction: I say, the rites of espousal : 
for that it was used in the solemnity of marriage itself ori- 
ginally, does not so evidently appear: though some, who con- 








76 Ibid. leg. 3. (p. 264.) Si futuris 
coujugibus, tempore nuptiarum in- 
tra etatem constitutis, res fuerint 
donate et tradite; non ideo posse 
eas revocari, quia actis consignare 
donationem quondam maritus noluit. 

7 Ibid. leg. 8. (p. 272.) Ila ma- 
nente lege, que minoribus etate 
foeminis, etiam actorum testifica- 
tione omissa, si patris auxilio desti- 
tutz sint, juste consulit, &c.—Item 
in Interpret. (p. 272.) In illa dona- 
tione, que in omnibus intra ducen- 
torum solidorum est quantitatem, 
nec actorum confectio querenda est. 

78 Cod. Justin. 1.8. tit. 54. de 
Donationibus, leg. 34. (t.4. p.2281.) 
Sancimus omnem donationem..... 
ante nuptias factam, usque ad tre- 
centos solidos cumulatam, non indi- 


gere monumentis, &c. 

79 Leg. 9°. (ibid. p. 2288.) Czete- 
ris etiam donationibus, que gestis 
intervenientibus minime sunt insi- 
nuatz, sine aliqua distinctione us- 
que ad quingentos solidos valituris : 
hoc etenim tantummodo ad augen- 
das hujusmodi donationes adden- 
dum esse ex presenti lege decerni- 
mus, anteriore tempore nostra lege 
precedente moderando, qua usque 
ad trecentos solidos facte dona- 
tiones, et sine insinuatione firmita- 
tem obtinere jussz sunt. 

80 Vid. Selden. Uxor. Hebraic. 
l. 2. c. 14. (t. 1. of v. 2. p. 631.) De 
annulo apud Ebrzos sponsalitio seu 
pronubo.—Conf. c. 25. (ibid. p.665.) 
De ritibus nuptialibus, &c.: maxi- 
me de annuli ac corone usu, &c. 


E 2 


52 The manner of 


found the rites of espousal with those of marriage, bring the 
evidences of the former as proofs of the latter custom. That 
the ring was used in espousals, and not in the solemnity of 
marriage itself, in the time of Pope Nicholas, anno 860, seems 
pretty evident from the distinct account which he gives of the 
ceremonies used in the Roman Church §', first in espousals, 
and then in the solemnity of marriage, which he plainly speaks 
of as distinct things. ‘ With us,’ says he, ‘ after the espousals, 
which are a promise of future marriage, the marriage covenants 
are celebrated, with the consent of those who have contracted, 
and of those in whose power they are.’ Then he describes 
distinctly the ceremonies peculiar to each. ‘In the espousals 
the man first presents the woman whom he betroths with the 
arre, or espousal gifts ; and among these he puts a ring upon 
her finger; then he delivers the dowry agreed upon by both 
parties in writing, before witnesses invited on both sides to 
attest the agreement.’ Thus far the espousals. ‘ After this, 
either presently or in some convenient time following,. that 
nothing might be done before the time appointed by law, they 
are both brought to the nuptial solemnity. Where, first of all, 
they are placed in the church to offer their oblations by the 
hands of the priest: and then they receive the benediction 
and the celestial veil: and after this, going out of the church, 
they wear crowns or garlands upon their heads, which are 
kept in the church for that purpose.’ Here we have the 
ceremonies of espousals, and the ceremonies of marriage dis- 
tinctly described: and among the ceremonies of espousals we 
find the ring, but not mentioned again in the ceremonies of 
marriage: which makes it probable that it was then only a 


81 “rere ad Consult. Bulgar. tradiderit; aut mox, aut apto tem- 
c. 3. (CC. t. 8. p. 517 ¢.) et ap. pore, (ne videlicet ante tempus lege 
Gratian. caus. 30. quest. 5. c. 3. definitum tale quid facere preesu- 
(t. 1. p. 1574.) Apud nostrates post mant,) ambo ad nuptialia foedera 


XXII. iii. 


sponsalia, que futurarum nuptiarum 
sunt promissio, foedera queeque con- 
sensu eorum qui hac contrahunt, et 
eorum in quorum potestate sunt, 
celebrantur; et postquam arris spon- 
sam sibi sponsus per digitum fidei 
annulo insignitum desponderit ; do- 
temque utrique placitam sponsus, 
ejus scripto pactum hoc continente, 
coram invitatis ab utraque parte 


perducuntur. Et primum in eccle- 
siam Domini cum oblationibus, quas 
offerre debent Deo per sacerdotis 
manum, statuuntur: sicque demum 
benedictionem et velamen celeste 
suscipiunt. Post hee autem de 
ecclesia egressi coronas in capitibus 
gestant, quee semper in ecclesia ipsa 
sunt solitz reservari. 








§ 5- 











making espousals. 53 


ceremony of the former, and not of the latter. And thus it 
was used among the ancient Christians in their espousal as an 
arra or earnest of their future marriage, but not in the so- 
lemnity of marriage itself, as far as we can learn from any 
accounts that are given of it. 

St. Ambrose speaks of it, but only amongst the rites of 
espousal, and not of marriage. For describing the behaviour 
of St. Agnes, the virgin, when the governor of Rome courting 
her offered her the espousal gifts, he brings her in thus reply- 
ing ®, ‘ Depart from me, thou solicitor to sin:.... for I am 
already prevented by another lover, who has bestowed upon 
me much better ornaments, and betrothed me with the ring of 
his faith, being far more noble both in birth and dignity ’ 
meaning Christ, to whom she was espoused spiritually by the 
profession of virginity. And before him Tertullian ®? speaks of 
the annulus pronubus, or ring of espousals before marriage ; 
inveighing against the Heathens for having degenerated from 
the institutions of their ancestors, which taught women mo- 
desty and sobriety, when they knew no other use of gold but 
upon one of their fingers, which their spouse adorned with the 
ring of espousals. He does not expressly say that the ring 
was used by Christians, but he speaks of it as a laudable cere- 
mony that might be used by any, and was actually used by 
the Heathens in their espousals. And in another place §4 he 
says, ‘It was innocently used in their espousals: and therefore 
a Christian might lawfully be present either at the espousals, 
or the marriages of the Heathens, as at any other private and 
common solemnity, of giving a youth the toga virilis, the 
habit of a man, or giving a slave a new name at his manu- 


82 Ep. 34. [al. Append. Ep. 1.] 
(t. 2. append. p. 479d. n. 3.) Dis- 
cede a me fomes peccati, .. quia jam 
ab alio amatore preventa sum, qui 
mihi satis meliora obtulit orna- 
menta, et annulo fidei suze subar- 
ravit me, longe te nobilior et genere 
et dignitate. 

83 Apol. c. 6. (p. 7 a.) Circa foe- 
minas quidem etiam illa majorum 
instituta ceciderunt, que modestiz, 
que sobrietati patrocinabantur; cum 
aurum nulla norat preter unico di- 
gito, quem sponsus oppignorasset 


pronubo annulo. 

84 De Idolol. c. 16. (p. 95 ¢.) 
Circa officia privatarum et commu- 
nium solemnitatum, ut toge pure, 
ut sponsalium, ut nuptialium, ut 
nominalium, nullum putem pericu- 
lum observari de flatu idololatrize 
que intervenit. Causze enim sunt 
considerandz, quibus preestatur of- 
ficium. Eas mundas esse opinor 
per semetipsas: quia neque vestitus 
virilis, neque annulus, aut conjunc- 
tio maritalis de alicujus idoli honore 
descendit. 


And by a 


solemn kiss 
and joining 


of hands. 


54 The manner of 


mission: for all these things were pure and clean of their own 
nature; and neither the ring in espousals, nor the joining of 
a man and woman in marriage, descended originally from any 
honour of an idol.’ Clemens Alexandrinus is cited by Mr. 
Selden himself %> as an evidence of the antiquity of the use 
of the ring in espousals among Christians. He says, ‘ the ring 
is given her not as an ornament, but as a seal, to signify the 
woman’s duty in preserving the goods of her husband, because 
the care of the house belongs to her.’ 

6. Another ceremony used in espousals sometimes was the 
solemn kiss, which the man gave to the woman in confirmation 
of the contract. This was a known rite used among Christians 
in their sacred and religious offices, to testify their cordial love 
and union and friendship one with another, of which I have 
spoken in another place ®. Therefore Constantine in one of 
his laws 87 made it a ceremony of espousals, being as proper 
for this act as any other. And he laid some stress upon it. 
For, if a man betrothed a woman by the intervention of a kiss, 
then, if either party died before marriage, the heirs of the 
deceased party were entitled to half the donations, and the 
survivor to the other half: but if the contract was made with- 
out the intervention of the solemn kiss, then upon the death of 
either party before marriage, the whole of the espousal gifts 
was to be restored to the donor or his heirs at law. And this 
was made a standing law by Justinian **, who inserted it into 
his Code. This ceremony was an ancient rite used by the 
Heathens, together with joining of hands, in their espousals: 
as we learn from Tertullian 89, who says, ‘ virgins came veiled 


8 Uxor. Hebraic. 1. 2. c. 25. p. ad superstitem pertinere precipi- 


252. (t. I. v. 2. p. 666.) Quale item 
de annulo, &c.— Conf. Clement. 
Peedagog. 1. 3. c. 11. (p. 287. 25.) 
Aiiwow ody avrais SaxrvAuoy €x ypu- 
giov' ovd€ Tovrov eis Kéopov, aN’ 
eis TO drroonpaiverOat Ta vikor puda- 
Kijs a&ta, dua thy éripedevay Tis oiKov- 
plas. 

86 B. 1g. ch. 3. v. §. p. 286. 

87 Cod. Theod. 1. 3. tit. 5. de 
Sponsalibus, leg. 5. (t. 1. p. 267.) 
Si ab sponso rebus sponse donatis, 
interveniente osculo, ante nuptias 
hune vel illam mori contigerit, di- 
midiam partem rerum donatarum 


mus, dimidiam ad defuncti vel de- 
functe heredes. .... Osculo vero 
non interveniente, sive sponsus sive 
sponsa obierit, totam infirmari dona- 
tionem, et donatori sponso sive he- 
redibus ejus restitui. 

88 Cod. 1.5. tit. 3. De donationi- 
bus ante nuptias, leg. 16. (t. 4. p. 
1121.) In the same terms as the 
preceding citation. 

89 De Virgin. Veland. c. 11. (p. 
179 d.).... Apud Ethnicos velatz 
ad virum ducuntur. Si autem ad 
desponsationem velantur, quia et 
corpore et spiritu masculo mixte 


XXIL. ii. 


Pl 





§ 6, 7. making espousals. 55 


to the men when they made their espousals by a kiss and 
joining of their right hands together; which was the first 
resignation of their virgin bashfulness, when they joined both 
in body and spirit with a man.’ Now these ceremonies, being 
innocent in themselves, seem to have been adopted by Chris- 
tians with other such customs into their espousals, who never 
scrupled any innocent rites because they had been used by 
Heathens, except such as naturally tended to defile them with 
some unavoidable stain of idolatry and superstition. 

7. Another part of the espousals was the husband’s settling And by 
a dowry upon the woman, to which she should be entitled pene 
after his death. There are several laws in both the Codes 9 writing. 
relating to this matter, and containing abundance of law-cases, 
which are not proper to be inserted in this discourse. I only 
observe two things. First, that the stipulation or promise of 
a dowry was so usual, that one of the Councils of Arles, 
mentioned by Gratian%, has a canon that orders that no 
marriage should be made without a dowry, but that there 
should be something more or less promised according to men’s 
ability. Secondly, this stipulation was commonly made in 
writing, or public instruments under hand and seal: whence 
the civil law so often speaks of the instrumenta dotalia, the 
instruments of dowry, that were ordinarily required in mar- 
riage contracts. And in allusion to these, Asterius Amasenus %, 
dissuading men from divorce, asks them, ‘ How they would 
rescind and cancel their covenants of marriage? What cove- 
nants do you think I mean? Those wherein the dowry is 
written, signed with your own hand, and sealed with your 
own seal? These are strong and firm enough indeed: but 
I carry my meaning a little higher, to the words of Adam: 








sunt, per osculum et dexteras, per 
que primum resignarunt pudorem, 


c. 
9 Cod. Theod. 1. 3. tit. 13. de 
Dotibus. (t. 1. p. 300.) 1. 2. tit. 21. 
de Inofficiosis Dotibus. (ibid. p. 
185.) Cod, Justin. 1.5. titt. 11—15. 
(t. 4. pe p- 1178, seqq.) 
us. 30. quest. 5. c. 6. (t. 1. 
P- 1575- 58-) Nullum sine dote fiat 
semen: juxta possibilitatem fiat 
os. 


%2 Hom. in Matth. 19, 3. (ap. 


Combefis. Auctar. Nov. t. 1. p. 82 
c.9. ) Tas be abernoets Tas Gpodoyias, 
ds emi T@ yap KaréBov; Kai motas 
oles pe Aéyew 5 3 apa Tis mpotkos Tis 
ovyypapelons evrav6a, Gre Ti} cavTow 
xetpi emeonpive ™@ BiBXio ema ppa- 
ye(opevos Ta Tehovpeva 5 toxupa pev 
kaxkeiva, Kal ixaviyy Tay aopdadevav 
anew may eyo mpos thy devny 

"ASap €uavrov dvapépa Todro 
aid €k TY GapKay pov, Kal dorovy 
€k TGV doTav pou’ avrn KAnOjcerai 
pov yuri. 


a XXII. iii, 


« This is flesh of my flesh, and bone of my bone: she shall be 
called woman.”’ This is a plain allusion to the then known 
custom of making instruments of dowry before marriage, and 
confirming them with their hand and seal to give them legal 
strength and obligation. 


The manner of 


And by 8. To make the whole business of espousals not only the 
heaped more solemn, but also the more firm and sure, it was usual to 


affairbefore transact the whole affair publicly before a competent number 


pcomPe- of chosen witnesses, that is, the presence of the friends of each 
ber of wit- party, to avoid chiefly clandestine contracts. I know not whe- 


m+ ther the law specified any certain number, otherwise than call- 


ing it frequentia et fides amicorum®, the presence and testi- 

mony of friends: but custom seems to have determined it to 

the number of ten: as appears from a noted passage in St. 
. Ambrose, where, speaking to a virgin that had fallen from 
her virgin-state, he thus argues with her: ‘If any woman, who 
before ten witnesses has made espousals, and is jomed in mar- 
riage with a mortal man, cannot without great danger commit 
adultery: how do you think it will be, when a spiritual mar- 
riage that is made before innumerable witnesses of the Church 
and before the angels, the heavenly host, is broken by adul- 
tery?’ This gives us evidently to understand, that then the 
common practice was to celebrate both espousals and marriage 
at least before ten witnesses to attest them. 

9. Now when the contract of future marriage was thus settled 
by espousals, it was not lawful for either party to join in mar- 
riage with any other, under very severe penalties, which both 
the civil and ecclesiastical law inflicted, unless the time of mar- 
riage was fraudulently protracted beyond two years, which was 
the time limited for the duration of espousals. Augustus Cesar, 
by those famous laws called the Julian and Papian laws, had 
so restrained the time of espousals, as that if a man did not 


How far the 
obligation 
of espousals 
extended. 


% Cod. Theod. 1. 3. tit. 7. de 
Nuptiis, leg. 1. (t. 1. p. 276.) Nup- 
tias nobiles nemo redimat, nemo 


(t. 2. p. 310a. n. 19.) Nam, si inter 
decem testes confectis sponsaliis, 
nuptiis consummatis, queevis viro 


solicitet : sed publice consulatur 
affinitas, adhibeatur frequentia pro- 
cerum.—Leg. 3. (p. 279.)... Nulla 
lege impediente, fiat consortium, 
quod ipsorum consensu atque ami- 
corum fide firmatur. 

% Ad Virginem Lapsum, ec. 5. 


foemina conjuncta mortali, non sine 
magno periculo perpetrat adulteri- 
um, quid putas fore, si fal. quid 
foned inter innumerabiles. testes 
ecclesiz, coram angelis, exercitibus 
ceeli, facta copula spiritalis per adul- 
terium solvitur ? 


§ 8, 9. 57 


consummate the marriage within two years, he could reap no 
benefit from his espousals. But whereas soldiers, who were 
absent upon public affairs, might seem to require a longer time, 
Constantine by one of his laws% limited them to two years 
also: so that if a woman, who was espoused to a soldier, had 
waited two years, and the marriage was not completed, she 
was then at liberty to marry to any other, because then it was 
not her fault, but the man’s, who protracted the marriage be- 
yond the timé which the law appointed. But ‘if a father, or a 
mother, or a tutor, or a guardian, or any other relation, who 
had betrothed a virgin to a soldier, should afterward, before 
the two years were expired, give her in marriage to any other, 
he should be liable to be banished, as guilty of a perfidious 
breach of contract.’ By another law he also appointed, ‘ that 
if a man, who had espoused a woman, should afterward refuse 
to marry her, upon any frivolous pretence that he did not like 
her morals, or her pedigree, or started any other such trifling 
objection, the woman might retain whatever gifts he had made 
her upon espousal, and recover of him whatever more he had 
promised her upon the same score, though it was yet actually 
remaining in his own possession.’ And, on the other hand, if 
the woman, who was espoused at full age, that is, when she 
was twelve years old, refused to make good her contract; or 
her parents or guardians would not permit her to do it; or if 
a widow, who was of age to make her own espousal contract, 
afterward fled from it ; then they were not only to forfeit all 
their espousal gifts, but also to be amerced quadruple for their 
falseness and breach of contract: as appears from several laws 


making espousals. 








% Cod. Theod. 1. 3. tit. 5. de 
Sponsalibus, leg. 4. (t. 1. p. 266.) 
Patri aut matri puelle, aut tutori, 
vel curatori, aut cuilibet ejus affini 
non liceat, cum prius militi puellam 
desponderit, eandam alii in matri- 
monium tradere. Quod si intra bi- 
ennium, ut perfidiz reus in insulam 
relegetur. Quod si pactis nuptiis 
transcurso biennio, qui puellam de- 
sponderit, alteri eandem sociaverit, 
in culpam sponsi potius quam pu- 
elle referatur, nec quicquam noceat 
ei, qui post biennium puellam ma- 
rito alteri tradiderit.— Vid. Cod. Jus- 
tin. 1. 5. tit. 1. de Sponsalibus, leg. 2. 


(t. 4. p. E110.) Si is, qui puellam 
suis nuptiis pactus est, intra bien- 
nium exsequi nuptias in eadem pro- 
vincia degens supersederit, ejusque 
spatii fine decurso, in alterius postea 
conjunctionem puella pervenerit, ni- 
hil fraudis ei sit, quee nuptias matu- 
rando vota sua diutius eludi non 
passa est. 

% Ibid. leg. 2. (t. 1. p. 262.)... 
Siquidem sponte vir sortiri noluerit 
uxorem, id quod ab eo donatum fu- 
erat, nec repetatur traditum ; et si- 
quid apud donatorem resedit, ad 
sponsam submotis ambagibus trans- 
feratur, &c. 


58 The manner of XXIL. iii. 


of Theodosius and Honorius97, which intimate also, that this 
was the old Julian and Papian law of the Roman empire from 
the time of Augustus. And though Leo and Anthemius a little 
moderated this penalty, yet they did not quite take it away, 
but only reduced it from quadruple to double, and so Justi- 
nian% left it as the standing law of the empire in his Code. 
The ecclesiastical law was no less severe against all such perfi- 
diousness in espousal contracts. For the Council of Eliberis% 
orders, ‘ that if any parents broke the faith of espousals, they 
should for their crime be kept back three years from the com- 
munion’ And ‘if either the man or the woman, who were 
espoused, were guilty of the same crime, they should undergo 
the same punishment.’ 

It was further appointed by the Council of Ancyra', ‘ that if 
any one stole a woman, that was espoused to another, she 
should be taken from him, and restored to the former, who 
had before espoused her, although the raptor had committed a 
rape and done violence to her.’ And the Council of Trullo? 
determines it to be downright adultery for a man to marry a 
woman that was betrothed to another, during the life of him 
who had espoused her. Siricius® says, it was a sacrilegious 
act for a man to marry a woman that was before espoused to 
another : ‘ because it was violating the benediction, which the 


%7 Cod. Theod. 1. 3. tit.5. de Spon- 
salibus, leg. 6. See before, s. 2.n.71, 
preceding.—Ibid. leg. 7. (t.1. p. 271.) 
Si pater pactum de nuptiis filiz ini- 
erit, et humana sorte consumtus ad 
vota non potuerit pervenire, id inter 
sponsos firmum ratumque perma- 
neat, quod a patre docebitur defini- 
tum: nihilque permittatur habere 
momenti, quod cum defensore, ad 
quem minoris commoda pertine- 
bunt, docebitur fuisse transactum, 
&c.—Conf. tit. 6. leg. 1. (p. 273.) et 
tit. 10. leg. 1. (p. 287.) 

% Cod. 1. 5. tit. 1. de Sponsali- 
bus, leg. 5. (t. 4. p. 1111.) Mulier 
juris sul constituta, arrarum spon- 
salium nomine usque ad duplum 
teneatur, &c. 

9 C. 54. (t.1. p.g76 c.) Si qui 
parentes fidem fregerint sponsalio- 
rum, triennii tempore abstineant se 
[al. abstineantur] a communione. 


Si. . sponsus vel sponsa in illo gravi 
crimine fuerint deprehensi. .. Supe- 
rior sententia servetur. 

1 C. 11. (ibid. p. 1460 e.) Tas pvn- 
atevbcioas Képas, kai pera tadra tr 
@rov aprayeicas, edokev arrodido- 
oa Trois mpopynorevoapeévots, ef Kal 
Biav im avrav wdborev. 

2 C. 98. (t. 6. p. 1183 c.) ‘O érépo 
pvnotevbcioay yuvaixa, rt Tod pvy- 
orevoapévov (avros, mpos yduou Kot- 
veviav aydpevos, TS THs potxeias bro- 
keioO@ eyxAnpatt. 

3 Ep. 1. ad Himerium, c. 4. (CC. 
t.2. p. 1019 a.) De conjugali autem 
violatione requisisti, si desponsatam 
alii puellam alter in matrimonium 
possit accipere. Hoc ne fiat omni- 
bus modis inhibemus: quia illa be- 
nedictio, quam nupture sacerdos 
imponit, apud fideles cujusdam sa- 
crilegii instar est, si ulla transgres- 
sione violetur. 


—— 


§ 9, 10. making espousals. 59 


priest had given to the woman espoused in order to her future 
marriage.’ By which we are given further to understand, that 
a ministerial benediction was sometimes used in espousals as 
well as marriage, though they were then separate acts from 
one another. But the obligation of espousals is not to be ex- 
tended further than the law required, which in several cases 
admitted of just limitations and exceptions ; as in case a parent 
disposed of a child in espousals before she was ten years old; 
or at any other age against her own free choice and consent ; 
or in case a judge of a province made espousals with a pro- 
vincial woman during the year of his administration; or any 
other man protracted the time of marriage beyond the two 
years, which was limited by law for the duration of espousals. 
Tn all these cases espousals became void, and it was no crime 
not to fulfil them, because the laws themselves only made them 
obligatory with such provisions and restrictions. 

10. There remains one question more to be resolved con- Whether 
cerning espousals; that is, whether in whole or in part the pr Palys 
ceremony of espousals was simply and absolutely necessary to absolutely 
go before a marriage to make it just and legal? These are two to pert 
very different questions, Whether it be necessary to observe an 3 Lar diss 
espousal contract? and, Whether it be necessary to make such riage? 

a contract at all before marriage, in order to make the mar- 
riage legal? And as in the first question the law made the 
obligation precisely necessary, except in cases otherwise by 
law determined: so in the second question it laid no general 
obligation upon men at all to make formal espousals before 
marriage, but only upon some certain orders of men, for the 
dignity and conveniency of their order. This appears plainly 
from a law of Theodosius Junior, wherein he allows the legality 
of marriage without any of the ceremonies of espousal pre- 
ceding ¢: ‘If the instruments of donation, or the instruments 
of dowry be wanting, or the nuptial pomp, or other celebrities 
of marriage, let no one reckon upon that account that the mar- 





4 Cod. Theod. 1. 3. tit. 7. de Nup- 
tiis, leg. 3. (t. 1. p. 279.) Si dona- 
tionum ante nuptias, vel dotis in- 
strumenta defuerint, pompa etiam 
aliaque nuptiarum celebritas omit- 
tatur, nullus zstimet ob id deesse 
recte alias inito matrimonio firmita- 


tem; vel ex eo natis liberis jura 
posse legitimorum auferri; si inter 
pares honestate personas, nulla lege 
impediente, fiat consortium, quod 
ipsorum consensu atque amicorum 
fide firmatur. 


’ XXII. ii. 


60 The manner of 


riage is not good, which is otherwise rightly made ; or that the 
children born in such a marriage are not to be esteemed legi- 
timate; if the marriage be celebrated between persons of equal 
rank, without any legal impediment, with the consent of both 
parties, and the testimony and approbation of friends.’ 

Here, as Gothofred* observes, four things are precisely re- 
quired to a legal marriage. First, equality of condition : a per- 
son of liberal fortune was not to marry a slave, or one of vile 
and infamous character. 2. No legal impediment must pro- 
hibit their uniting: a Christian must not marry an infidel or 
a Jew, nor one of his near kindred; nor a provincial judge a 
woman of his own province in the time of his administration : 
because these were things prohibited by the law. 3. There 
must be free consent of both parties, without which no mar- 
riage was valid or firm. 4. There must be consent of parents, 
and a sufficient number of friends to attest the fact and prevent 
clandestine marriage. These things being observed, there was 
no necessity of a preceding espousal, or any of the ceremonies 
and formalities of it, to make the marriage good in law; all ne- 
cessaries being thus provided in the act of marriage itself, as it 
is now with us at this day, among whom the formality of espou- 
sals is in a great measure laid aside. 

And thus the matter continued from the time of Theodosius 
to Justinian, who thought it reasonable to make a little ex- 
ception to the former law. For in one of his Novels®, made 


4 [In loc. (ibid. p. 280.).... Qua- 
tuor conditiones in nuptiis hac lege 
requirit Theodosius Junior, &c. 
Ep. | 

5 Novel. 74. c. 4. n. 1. (t. 5. p. 
355-) In majoribus itaque dignitati- 
bus et queecunque usque ad nos, et 
senatores, et magnificentissimos il- 
lustres, neque fieri heec omnino pa- 
timur: sed sit omnino et dos et 
antenuptialis donatio, et [ad] omnia 

uz honestiora decent nomina. 
uantum vero in militiis honestiori- 
bus, et negotiis, et omnino profes- 
sionibus dignioribus est; si volu- 
erit legitime uxori copulari, et non 
facere nuptialia documenta: non sic 
guomovocungus, et sine cautela ef- 
se, et sine probatione, hoc agat: 
sed veniat ad quandam orationis 


domum, et fateatur sanctissime il- 
lius ecclesiz defensori. [lle autem 
adhibens tres aut quatuor exinde 
reverendissimorum clericorum at- 
testationem, conficiat, declarantem, 
quia sub illa indictione, illo mense, 
illa die mensis, illo imperii nostri 
anno, consule illo, venerunt apud 
eum in illam orationis domum, ille 
et illa, et conjuncti sunt alterutri: et 
hujusmodi protestationem, si quidem 
accipere volunt aut ambo convenien- 
tes aut alteruter eorum, et hoc agant, 
et subscribant ei, et sanctissimee ec- - 
clesiz defensor, et reliqui tres, aut 
quantoscunquevoluerint: non tamen 
minus tribus literis hoc significanti- 
bus.—N. 2. (ibid.) Si vero etiam hoc 
illi non egerint, ille tamen talem 
reponat chartam venerabilis illius 





61 


after his Code, which has the former law of Theodosius in the 
same terms, he afterward made a distinction betwixt the nobles 
and those of the inferior order: ‘The greater dignities, and 
senators, and men in high stations, were not to marry without 
first settling the dowry and ante-nuptial donation, and all other 
ceremonies, which became great names. But the better sort of 
military men, and tradesmen, and men of honourable profes- 
sion, might, if they pleased, marry without instruments of do- 
nation and dowry; yet not altogether without stipulation of 
dowry and evidence of their marriage. For they were to go 
to a church, and there before the defensor of the church make 
public profession of their marriage: and he, taking three or 
four of the most reverend of the clergy of the Church, shall 
draw a public attestation, showing, that in such an indiction, 
and in such a month, on such a day of the month, in such a 
year of our reign, when such an one was consul, such a man 
and such a woman came before him in that church, and were 
joined together in matrimony. And if both of them, or either 
of them, are minded to carry away with them a copy of such 
attestation, the defensor of the church and the other three 
shall make one for them and subscribe it. And however that 
be, the defensor shall lay up the original attestation in the ar- 
chives of the church; that it may be a muniment to all; and 
they shall not be reputed to have come together with nuptial 
affection, unless this be done, and the matter be so witnessed 
with letters testimonial. When this is so done, both the mar- 
riage and the offspring shall be reputed legitimate.’ This is 
the order to be observed, where there is no instrument of 
dowry or of ante-nuptial donation. For the testimony of bare 
witnesses without writing is suspicious. This was the order 
for persons of a middle rank and condition to avoid clandestine 
marriages. 

Then the law goes on® for persons of the lowest rank and 


making espousals. 


ecclesiz defensor in ejusdem sanctis- 
sime ecclesiz archivis ... preedictas 
subscriptiones habentem, ut recon- 
ditum sit omnibus ex hoc munimen; 
et non aliter videatur nuptiali af- 
fectu eosdem convenisse, nisi tale 
aliquid agatur, et omnino ex literis 
causa testimonium habeat. His ita 
gestis, et nuptias, et ex eis sobolem 


esse legitimam. Hoc autem didici- 
mus, ubi non dotis aut antenuptia- 
lis donationis sit documentum. Fi- 
dem enim in solis testibus suspec- 
tam habentes ad presentem veni- 
mus dispositionem. 

6N. 3. (p. 356.) Quisquis autem 
in abjecta degit vita, parve qui- 
dem substantize dominus consistens, 


62 The manner of 


poorer condition, that is, husbandmen and common soldiers, 
who were occupied in tilling the land and war, and were sup- 
posed to be ignorant of civil causes or the law; their marriage 
is declared legitimate, though they came together only before 
witnesses without any instrument in writing at all. Yea, if such 
an one took a woman for his wife upon oath7, touching the 
holy Gospels, whether in the church or out of the church, the 
marriage was legitimate, if the woman could make legal proof 
that she was so married to him; and she might claim a fourth 
part of his substance, though she had no instrument of dowry 
to show for it. 

I have transcribed this long passage of Justinian, both be- 
cause it shows in general the different ways of marrying that 
were then allowed by the civil law, and also in particular that 
there was no absolute necessity of the preceding formality of 
ante-nuptial instruments of dowry or donation to make a mar- 
riage firm and valid in all cases, And by this we may fairly 
understand and interpret that difficult canon® of the first 
Council of Toledo, which orders, ‘ that a man who has not 
a wife, but only a concubine instead of a wife, shall not be 
rejected from the communion, provided he be content to be 
joined to one woman only, whether concubine or wife, as he 
pleases.’ Before the matter was fully settled by these laws of 
Theodosius and Justinian, a woman that was married to a man 
without the ante-nuptial instruments of dowry and donation, 
and other formalities of the law, was not called a wife, but 
only a concubine in the language of the law: but in the ec- 


XXII. in. 


in novissima vero vite parte jacens, 
habeat etiam in his licentiam. Sed 
neque agricolas, aut milites armatos, 
et quos lex caligatos appellat, hoc 
est viliores et obscuriores, non per- 
scrutamur, quibus civilium causa- 
rum ignorantia est, et solius circa 
terram onerationis,. .. licentia sit eis 
et ex non scripto convenire, et ma- 
trimonie celebrare inter utrosque: 
sintque filii legitimi, &c. 

7 tid. c. 5. (t. 5. p. 356.) Quo- 
niam autem interpellationibus, quee 
nobis fiunt, semper omnium assidue 
mulieres audivimus ingemiscentes et 
dicentes, quia quidam earum concu- 
piscentia detenti, ducant eas in do- 
mibus suis sacra tangentes eloquia, 


aut in orationis domibus, jurantes 
habituros se eas legitimas uxores, .. 
judicavimus etiam hoc oportere san- 
cire: ut si mulier ostendere potu- 
erit modis legitimis, quia secundum 
hanc figuram vir eam acceperit do- 
mi, ut eam uxorem legitimam habe- 
ret, et filiorum legitimorum matrem, 
&c.—Conf. Novel. 117. cc. 4 et 5. 
(PP. 503; 504-) 

8 C. 17. (t. 2. p. 1226.) ..... 
Is qui non habet uxorem, et pro 
uxore concubinam habeat, a com- 
munione non repellatur, tantum ut 
unius mulieris, aut uxoris, aut con- 
cubine, ut ei placuerit, sit con- 
junctione contentus. 








§ To. iy. I. making espousals. 63 


clesiastical sense she was reputed a true wife, because she 
bound herself by marriage contract to be just and true to 
one man, though they joined together without the preceding 
formalities of ante-nuptial espousal, which the law then re- 
quired: and therefore the fathers at Toledo made no dis- 
tinction between a wife and a concubine, as to what concerned 
the discipline of the Church ; provided the woman, whom the 
law called a concubine, was in reality a wife by marriage con- 
tract; though she wanted the formality of espousal, which was 
then required in the civil law, but afterwards relaxed in some 
cases by the edicts of Theodosius and Justinian, as I have here 
shown, after the time of the Council of Toledo. 

And thus much for the laws and rules concerning espousals 
before marriage: I now come to the rites and ceremonies of 
marriage itself. 


CHAP. IV. 


Of the manner of celebrating marriage in the ancient 
Church. 


1. Hur the first questions will be, By whom the ceremonies The solem- 
and solemnities of marriage were anciently performed? And, sae 
Whether the benediction of a minister was necessary, as in Leeetrrok 
after-ages, to make a marriage firm and good according to the ysually 
laws of Church and State? To answer these questions aright nea 
we must premise some necessary distinctions: 1. Between mar- ministers of 
riages made among Christians one with another, and marriages pot es 

made between Christians and infidels, Jews, Heathens, and beginning. 
heretics. 2. Between marriages made according to the tenor 
and direction of the laws, and marriages made against them. 
3. Between disapproving of the undue manner of a marriage, 
and declaring it absolutely no marriage or utterly null and 
void. 

Now if the question be, first, concerning Christians marry- 
ing one with another, By whom the solemnity of marriage was 
performed? By a minister of the Church, or by any other? 
I answer, that it is most probable, that in fact for the first 
three hundred years, the solemnities of marriage were usually 
performed by the ministers of the Church. But, secondly, if 


Christians happened to marry with Jews, or Heathens, or 


64 XXII. iv. 


heretics, as they sometimes did, then, as the Church did 
altogether discourage such marriages, so it is probable that 
the ministers of the Church never had any hand or concern 
in solemnizing them. But, thirdly, whilst the Roman laws 
allowed such marriages, it was not in the power of the Church 
to reverse or annul them, but only to punish the delinquents 
by her censures. Only in such cases as the laws prohibited, 
as all incestuous marriages, and children marrying against the 
consent of their parents, which the Roman laws not only pro- 
hibited, but many times annulled; I say, in such cases the 
Church could go a little further, being warranted by the laws 
of the State as well as the laws of God to declare such 
marriages void. And, fourthly, though the Church disap- 
proved of any undue manner of marriage that the State for- 
bade; as marrying without espousals and instruments of dowry, 
whilst the civil law was against it; yet she did not proceed so 
far, as to declare such marriages absolutely no marriages or 
utterly null and void. 

Concerning the three last points there are no disputes worth 
mentioning among learned men. But concerning the first 
point a great dispute is raised by Mr. Selden: for he will by 
no means allow%, that it was the general practice among 


The manner of 


9 Uxor Hebraica, 1. 2. c. 29. p. 
305. (t. I. v. 2. p. 694.) In sanctio- 
nibus imperatoriis seu jure Czsareo, 
non ab antistitibus sacris introducto, 
quod scilicet de re nuptiali habetur 
in Digestis et utroque Codice multi- 
plex, sacri ministerii..... mentio 
sane est nulla. In Digestis quidem 
titulus est De Ritu Nuptiarum, quem 
e Paganismo illuc traduxit Triboni- 
anus, sacra Paganorum nuptialia 
horumque appendices, jusque de ea 
re pontificium primo innuentem. 
Sed sacra illa, qua sacra, prorsus 
abolita Christianis. Immo Theodo- 
sius et Valentinianus Augusti vetuere 
in basilicis, id est edibus sacris, 
nuptias celebrari. Sed id sumi solet 
pro eo, quod est convivia, tripudia, 
id genus nuptialis hilaritatis alia 
inibi haberi; non de ipso contractu 
reliquoque ibi ritu sacro nuptiali, 

ualem ad aras deorum etiam in 
Paganismo, velut ex receptissimo 
more fieri solitum volunt Stephanus 


Forcatulus, Alexander Sardus alii- 
que nonnulli. Et interdum sic fac- 
tum, pro arbitratu scilicet contra- 
hentium communi, quorum essent 
in potestate, non diffitemur. Sed — 
de jure ejusmodi seculis antiquiori- 
bus ita recepto nullibi liquet.... Et 
quod habetur in Theodori Prodromi, 
scriptoris inter Grecos recentioris, 
Amaranto, de ridiculis Stratoclis 
senis plane capularis et Myrille 
puellule nuptiis; illum nempe, si- 
mulac tabule nuptiales confecte 
erant lecteeque, dixisse, Ti dé dia- 
peAAomev ert, Kal ov mpds TOY veov 
GTUeV 5 2.10 statimque ad Isidis, 
velut ex receptissimo more, sponsos 
amicosque ivisse; hoc inquam ex 
ritu inter Christianos recentiores 
passim admisso, quo templa sponsi 
adire solent, ibi natum, non ex more 
aliquo ejusmodi apud Paganos ve- 
teres seu qui evi erant illius, cui 
fabulam suam affingit Theodorus 
ille. 





celebrating marriage. 65 


Christians, when they made marriages one with another, to 
have the marriage solemnized by a minister of the Church. 
He owns it was sometimes so done by the choice of the con- 


tracting parties, or their parents inclining to it; but he asserts, 


they were under no obligation of law so to do, nor did any 
general custom prevail to give it so much as the title of a 
general practice. But Mr. Selden in this is contradicted by 
eminent men of his own profession. He himself owns 1°, that 
Dionysius Gothofred and Hotoman are against him in point of 
law: and Jacobus Gothofred, the famous commentator upon 
the Theodosian Code, is against him in point of practice. The 
former Gothofred !1 and Hotoman 2 are of opinion, that the 
words vota nuptiarum in one of Justinian’s laws, mean ‘ the 
celebration of marriage by the clergy:’ the other Gothofred 
thinks the passage hardly express enough to be a full proof of 
the matter: but then he is clear against Mr. Selden in point of 
practice. For he says }%, the Ancient Church in general, and 
the African Church in particular, were ever wont to celebrate 


10 Ibid. p. 306. (ad pag. im.) 
Justinianus quidem statuit, si nup- 
tiarum tempus in pactum aliquod, 
seu conditionem venisset, id de ipsa 
nuptiarum festivitate solum intelli- 
gendum, quod explicat ipse de tem- 
pore, ex quo vota nuptiarum re ipsa 
processerint. Sunt, qui benedicti- 
onem hic sacram volunt intelligi ; 
alii rectius actum qualemcunque, 
quo nuptiz celebrate. 

11 Not. in Cod. Justin. 1. 5. tit. 
4. de Nuptiis, leg. 24. [Juxt. Ed. 
Amstel. 1663. (p. 150.) Puta sacra 
benedictio. But in the edition of 
Justinian’s Codex, which I have 
used for verifying, (Gaildorph. Lug- 
dun. 1627.) while I find the law, 
(t. 4. p. 1141.) I do not see the 


comment. Ep.]. 
25. [This 


12 Quest. Illustr. 4: 
citation is indistinct. With Grischo- 


vius I can discover no express men- 
tion of the vota nuptiarum. The 
Author probably alludes to the fol- 
lowing passage: (Oper. Hotomann. 
t. I. part. 1. p. 921 c. g.) Vetustis- 
simum autem Christianorum insti- 
tutum hoc esse, ut matrimonia pa- 
lam ecclesiz et ministrorum preci- 
bus consecrentur, facile demonstrari 


BINGHAM, VOL. VIII. 


potest: primum ex Tertulliano, qui 
Lib.ad Uxorem ita scribit: Unde suf- 
Jiciam, §c. Alterum testimonium est 
ex 1. 1. Sancimus, 24. C. de Nupt., 
ubi imperator Justinianus statuit, 
ut ea demum rata sint matrimonia, 
in quibus nuptiarum accessit festi- 
vitas, &c. 

13 In Cod. Theod. 1. 3. tit. 7. de 
Nuptiis, leg. 3. (t. 1. p. 280. col. 
dextr.) Sed quid de etdAoyia seu 
iepodoyia dicemus, que hic non ex- 
primitur? De Paganico ritu, ubi 
sacrificium et auspices adhibitos 
notum est, non quero: verum de 
sacra benedictione in Christianorum 
nuptiis. Certe enim hoc Codice 
nulla mentio occurrit: neque Theo- 
dosius Junior id hac lege requirit : 
neque Valens Imp. Leg. 6. inf. de 
Tironibus. Neque etiam ullus est 
hac de re apud Justinianum locus 
expressus, etsi Leg. 24. Cod. hoc tit. 
nuptiarum festivitas et vota requi- 
rantur. Et veterem tamen ecclesiam 
et in his Africanam ea usam colli- 
gitur, non ex uno Tertulliani loco. 
Primus occurrit fine Lib. 2. ad Ux- 
orem: Unde sufficiam, &c. See be- 
fore, ch. 2. s. 2. p. 23. n. gt. 


F 


66 The manner of XXIL. vi. 


marriages by the solemn benediction of the clergy. And he 
gives very good proofs of his assertion. 

His first evidences are from Tertullian, who in one place has 
these remarkable words 4: ‘ How can I sufficiently set forth 
the happiness of that marriage which the Church makes or 
conciliates, and the oblation confirms, and the benediction 
seals, and the angels report, and the Father ratifies.’ In 
which words, Gothofred says 15, the Church is said to con- 
ciliate the marriage, because in those times men commonly 
asked wives of the ecclesiastics, and consulted them about their 
marriage, and the profession of marriage was made before 
them, and finally the ecclesiastics gave wives by their bene- 
diction. He adds, that Tertullian in this place alludes. to the 
five rites of the Gentiles used in their marriages: 1. The 
prowenete, or conciliators of marriage. 2% The offering of 
the kiss and espousal donations. 3. The obsignation of the 
instruments. 4. The testimony and presence of witnesses and 
friends. 5. The consent of parents in the marriage of their 
children. To which Tertullian opposes as many things inter- 
vening in a Christian marriage, viz. 1. The conciliation of the 
Church or the ecclesiastics. 2. The oblation of prayers. (I add, 
perhaps, also the oblation of the eucharist which commonly 
went together.) 3. The obligation made by the benediction 
of the ecclesiastics. 4. The renunciation, faith, and testimony 
of the angels. 5. The ratification or confirmation of our 
Father who is in heaven. A second passage alleged by 
Gothofred out of Tertullian is, where he speaks of clandestine 
marriages 16, saying, ‘Among us, secret marriages, that is, 


M Ad Uxor. 1. 3:-¢.2. 
fore, ch. 2. 8. 2. p. 23. 1. QI. 
15 Ui supra. (ibid. p. 280.) Quo 


See be- arrarum: Obsignationem tabularum: 


Amicorum testiumque fidem et pree- 


quidem loco ecclesia matrimonium 
conciliare dicitur, quia ab ec- 
clesiasticis ferme conjuges postula- 
bantur, superque matrimonio hi 
consulebantur, apud hos matrimonii 
professio fiebat; benedictione deri- 
que ecclesiastici conjuges dabant : 
et in summam illo loco Tertullianus 
alludit ad quinque ritus gentilitios, 
qui in nuptiis interveniebant : Con- 
ciliatores scilicet seu proxenetas 
nuptiarum: Oblationem osculi et 


sentiam: Parentis denique consen- 
sum, si de liberorum nuptiis agere- 
tur: quibus Tertullianus totidem, 
que in matrimonio Christiano in- 
terveniebant, opponit: Conciliatio- 
nem ecclesiz seu ecclesiasticorum ; 
Oblationem precum: Obsignationem 
que fit benedictione ecclesiastico- 
rum: Renuntiationem, fidem, testi- 
monium angelorum: Ratihabitionem 
Patris nostri ccelestis. 

16 De Pudicit. c. 4. (p. 557 b.) 
Ideo penes nos occultz quoque 





67 


such as are not publicly professed before the Church, are in 
danger of being condemned as fornication and adultery. And 
in another place!7, speaking of second marriages and dis- 
suading all persons from them, he says, ‘ How canst thou 
ask such a marriage of those, who cannot themselves have 
what thou askest of them? For the bishop, the presbyters, 
and the deacons, and the widows of the Church, whose society 
thou rejectest, are all monogamists, or but once married. Yet 
they will give husbands and wives as they do morsels, that is, 
to every one that asks, and join you together in the virgin 
Church, the only spouse of one Christ.’ Mr. Selden }* excepts 
against this passage, as making the widows have the same 
concern in the marriage as the ministers: but that is a plain 
mistake ; for the widows might be concerned in giving their 
consent and approbation, which Tertullian calls the conciliation 
of marriage; but the ministers were concerned further in 
giving the benediction also. This benediction is spoken of 
likewise by St. Ambrose }9, as the custom of the Italic Churches 
in his time: ‘ For,’ says he, ‘when marriage ought to be sancti- 
fied by the sacerdotal veil and benediction, how can that be 
ealled a marriage where there is no agreement in the faith? 
Gothofred thinks also that the same custom may be deduced 
out of those words of Ignatius 2°: ‘It becomes both men and 
women when they marry, to make the union pera yvdpns Tod 
émoxdrov, with the will and direction of the bishop, that the 
marriage may be according to the Lord, and not merely 


celebrating marriage. 


conjunctiones, id est, non prius 
apud ecclesiam professe, juxta me- 
chiam et fornicationem judicari pe- 
riclitantur, &c. 

17 De Monogam. c. 11. (p. 531 ¢-) 
Ut igitur in Domino [al. in Deo] 


nubas secundum Legem et Aposto-- 


lum, si tamen vel hoc curas, qualis 
es id matrimonium postulans, quod 
eis, a quibus postulas, non licet 
habere? Ab episcopo monogamo, 
a presbyteris et diaconis ejusdem 
sacramenti, a viduis, quarum sectam 
in te recusasti? Et illi plane sic da- 
bunt viros et uxores quomodo buc- 
cellas: hoc enim est apud illos, 
Omni petenti te dabis, et conjungent 
Vos in ecclesia virgine, unius Christi 
unica sponsa. 


18 [Uxor Hebraica, 1]. 2. c. 28. 
(t.1. v. 2. p. 689.) Dabant igitur 
episcopi, presbyteri, diaconi, viduze 
maritos, qui ab ipsis petebantur. 
Sed neque ad ipsum nuptialem con- 
tractum necessariamve ejus celebra- 
tionem, a ministro sacro peragen- 
dam, aut id ipsam simplicem bene- 
dictionem solemnem hec attinent. 
Ita enim pariter et ad viduas spec- 
taret simile officium. Grischov. 

19 Ep. 70. [al. 19.] ad Vigil. (t. 2. 
p- 844 b. n. 7.) Nam cum ipsum 
conjugium velamine sacerdotali et 
benedictione sanctificari oporteat, 
quomodo potest conjugium dici ubi 
non est fidei concordia? 

20 Ep. ad Polycarp. See before, 
ch. 2. 8. 2. p. 22. n. 89. 


F2 


68 The manner of XXIL. iv. 


according to the instigation of their own lusts.’ And further, 
from what Gregory Nazianzen says of the marriage of Olym- 
pias?!, that a great number of bishops were present at the 
solemnity, and that he himself was present in heart and will, 
celebrating the festival, and joining the right hands of the 
young couple together, and both of them to the hand of God. 
Where joining of them to the hand of God is plainly but 
another expression for the benediction. This is further evident 
from the fourth Council of Carthage, which orders 22, < that 
both the man and the woman that are to be blessed by the 
priest should be presented by their parents, or by their para- 
nymphi, bridemen, who stood in the stead of their parents.’ 
Thus far the evidence produced by Gothofred. To which 
we may add that of St. Austin, who lived at the time of the 
Council of Carthage, where he tells us 3, it ‘was in the 
bishop’s power absolutely to give women in marriage, but they 
could not give them to men that were Heathens.’ The bene- 
diction is not here expressly mentioned, but considering the 
whole affair was in the bishop’s power, the benediction may 
easily be inferred from it. And Possidius in his Life makes 
express mention of it: for he says24, ‘it was St. Austin’s 
opinion, which he learned from the Institutes of St. Ambrose, 
that a priest indeed ought not to be a solicitor of marriage in 
making matches between men and women: but when they 
themselves had agreed upon the matter, then at their joint re- 
quest he ought to be present, either to confirm their agree- 
ment, or give it the benediction.’ In like manner St. Chry- 
sostom >, inveighing against the lascivious and diabolical pomps 


21 Ep. 57: (t. 1. p. 815 b.) ..... sacerdotem, ut vel eorum jam pacta 


Kai raphy emuoxdrev Guidos* érel TO 
| BovrAecOa Kai maperpe, Kai 
cuveoptatw, Kal tev vedy Tas Seéids 
ddAnrats Te €uBaddrw kal dudorépas 
Th Tov Geod. 

22 C. 13. (t.2. p. 1201 a.) Sponsus 
et sponsa, cum benedicendi sunt a 
sacerdote, a parentibus suis vel pa- 
ranymphis offerantur, &c. 

25 Ep. 234. ad Rustic. See before, 
ch, 2. 8. I. p. 19. n. 75. 

24 C, 27. Oper. Augustin. t. 10. 
append. p. 276a.) Sed plane ad hoc 
sibi jam illis consentientibus, peti- 
tum interesse debere [affirmabat] 


et placita firmarentur, vel benedice- 
rentur. 

25 Hom. 48. in Gen. t. 2. p. 681. 
(t. 4. p. 490 €.) Ti ra cepa rod 
yapou €xroumevers pvotnpia; Séov 
dravra ratra aredavvew, kal THY aidd 
€K Tpootmioy exmadeve Thy Kdpyy, 
kal iepéas kadeiv, kal 80 evydv Kal 
evAoylay Tiv dpdvoay Tov ouvoLKe- 
ciov avopiyyey, iva kai 6 7dOos Tod 
vupiov avEnrar, kal ris Képns 7) To- 
ppocivn émireivnta, Kai dia mavrov 
Ta Tis apetis epya eiaedevonrat eis 
Thy oikiay éxeivny, kai racat TOU Aca- 
Bdrov ai pnxaval éxnoddy ecavrat, 








§ 1, 2. celebrating marriage. 69 


which some used at their marriages, says, ‘they ought rather 
to teach the virgin modesty in the entrance upon marriage, 
and to call for the priest, and by prayer and benediction tie 
the knot of unity in marriage; that the husband’s love might 
increase, and the wife’s chastity might be improved; that the 
works of virtue might enter into the house by all that was 
then done, and the wiles and works of the Devil be cast out.’ 
This is a plain account of what that father desired, and what 
was practised by the better sort of Christians in such solemni- 
ties. Siricius, bishop of Rome, lived about the same time with 
St. Chrysostom and St. Austin, and he particularly mentions 
the benediction of the priest as used in marriage, giving it 
as a reason, why a woman that is espoused to a man ought 
not to be married to any other, ‘ because among Christians it 
was reckoned a sort of sacrilege to violate the benediction 
which was given by the priest to a woman upon her espousal.’ 
And after him Pope Hormisdas, who lived about the year 520, 
a little before the time of Justinian, made a decree 27, ‘ that no 
one should make a clandestine marriage, but receiving the 
benediction of the priest, should marry publicly in the Lord.’ 

These evidences are abundantly sufficient to show what was 
the general practice of Christians in this matter from the very 
first ages. 

2. And as to any exceptions that may be alleged against In what 
such an universal practice, they are of little moment. Some aicnk hae 
marriages indeed, notwithstanding all the care and advice of pogites ie 
the Church, were made between Christians and Heathens: 7 
and in that case the ministers of the Church could have no 
hand in the marriage, nor give any benediction to it, because 
it was directly contrary to the rules of the Church that any 
Christian should marry an Heathen. Again, some canons dis- 
couraged, though they did not absolutely forbid second and 
third marriages after the death of a first wife or husband, and 


kai adroit ped ndovis Tov Biov didyo- 
ow [d:d£ovor. Savil.] Agreeably to 
this St. Basil calls marriage the bond 
or yoke that men take upon them by 
benediction, Hom. 7. in Hexaémer. 
t. 1. p. 81. (t. 1. part. 1. p. 95 a.) 
‘O rips hicews Seopos, 6 dia eddoyias 
(vyés. 


26 Ep. 1. ad Himer. c. 4. See be- 
fore, ch. 3. s. 9. p. 58. n. 3. 

27 Decret. c. 6. (CC. t. 4. p. 1556 
d.) Nullus fidelis, cujuscunque con- 
ditionis sit, occulte nuptias faciat ; 
sed, benedictione accepta a sacerdote 
publice nubat in Domino. 


70 XXIL. iv. 


forbid any presbyter to be present at them. The Council of 
Neocesarea has a canon? to this purpose: ‘ No presbyter 
shall be present at the marriage-feast of those that marry 
twice: for a digamist requires penance. How then shall a 
presbyter by his presence at such feasts give consent to such 
marriages?’ And if he might give no consent to them by his 
presence, much less might he authorize them by his solemn 
benediction. Peter Martyr 29 and the Gloss upon Gratian °° 
understand this canon as forbidding the clergy to have any 
concern in the marriage of proper polygamists, or such as 
married a second wife whilst the first was living ; which is no 
more than all the clergy are prohibited at this day: for poly- 
gamy may not now be authorized by sacerdotal benediction. 
But if we take the canon in the common sense of marrying a 
second wife after the first was dead, and suppose the clergy 
forbidden to give the benediction to such marriages: yet this 
was but a canon of a particular Council, which never much 
prevailed. For we are sure in fact that second marriages had 
generally sacerdotal benediction, as well as the first: and 
therefore whatever might happen upon the strength of that 
canon, could be no great exception to the general practice. 
But that which gave the greatest liberty to marry without 
sacerdotal benediction, was the allowance which the laws of 
the empire granted to other ways of marrying besides that of 
solemnizing marriage by the benediction of the clergy. For 
though this had no great effect for the first three hundred 
years, whilst the laws continued Heathen, (for then the gene- 
rality of Christians were no more disposed to marry without the 
benediction of the bishop or some of the clergy, than they 


The manner of 


78 C, 7. (t. 1. p. 1481 d.) peo- 
Borepov cis yduous Sryapovvrev 41) 
éoriacOa’ émel, perdvo.ay airodvtos 
Tov Suvydpov, tis ora 6 mpeaBvrepos, 
6 dia THS EoTidgews ovyKaTaTiOEpevos 
Tols yapots ; 

29 Loc. Commun. |. 1. class. 2. 
C. 10. N. 59. p. 277. (p. 213 g.) Ca- 
nonem Concilii Neoczsariensis, quo 
prohibentur ministri ecclesize vel in- 
teresse vel benedicere secundis nup- 
tiis, ego de istis novis nuptiis in 
divortiis accipio, non de illis, quee 
repetuntur altero conjugum de- 


functo. 

30 Caus. 31. quest. 1. c. 8. (t. 1. 
p- 1583. 12.) De his qui frequenter 
uxores ducunt, et de his qui sepius 
nubunt, tempus quidem pcenitentiz 
his manifestum constitutum est; sed 
conversatio et fides eorum tempus 
abbreviat. Presbyterum vero con- 
vivio secundarum nuptiarum inter- 
esse non debere: maxime cum pre- 
cipiatur secundis nuptiis poeniten- 
tiam tribuere: quis erit presbyter, 
qui propter convivium illis consen- 
tiat nuptiis ? 


§ 2, 3. 


were inclined to end their civil controversies any other ways 
than by the bishop’s arbitration and decision,) yet afterwards, 
when the laws became Christian, and no immediate provision 
was made to oblige men universally to solemnize marriage by 
the benediction of the clergy, but other ways were still allowed 
as sufficient to make a marriage good in law without it, men 
began to fall off from the ancient practice, some for one reason 
and some for another, till by degrees the primitive way of 
marrying among Christians came to be much dishonoured and 
neglected. 
3. This made some of the more zealous emperors, who about How the 
the eighth and ninth centuries were a little inclined to correct shana 


practice 
and seform some abuses which the corruption of the times had wasrevived, 


brought in upon the discipline of the Church, to look upon this pein hs is 
neglect of marrying without sacerdotal benediction as an abuse neslected. 
among the rest, and a deviation from the more ancient laud- 

able practice. Hereupon they set themselves to revive the 
primitive custom, and make some more effectual provision than 

had hitherto been done, by more express and general laws to 
establish and confirm it. Charles the Great enacted a law®? 

in the West about the year 780, wherein he ordered, ‘ that no 
marriage should be celebrated any other way than by blessing 

with sacerdotal prayers and oblations: and whatever marriages 

were performed otherwise, should not be accounted true mar- 

riages, but adultery, concubinage, or fornication.’ And about 

the year goo, Leo Sapiens**, in the Eastern empire, revived 

the same ancient practice, which ever since continued to be the 
practice of the Church. Mr. Selden, and Gothofred®>, both 


celebrating marriage. 71 


82 Capitular. 1. 7. c. 363. [463.} quit, Ka@dmep emt réxvev eiomoinoews 








(Capitul. Reg. Franc. t. 1. p. 1129.) 
Aliter legitimum ....non fit conju- 
gium.... nisi sponsa suo tempore 
sacerdotaliter cum precibus et ob- 
lationibus a sacerdote benedicatur, 
&e. 

33 Leo Novel. 89. (ad calc. Corp. 
Jur. Civ. Amstel. 1663. t.2. p. 267.) 
Hepi TOU ra wuvorkeota avev THS iepas 
evAoyias pn Eppacba. 

34 Uxor Hebraica, 1. 2. c. 29. p. 
309. (t. 1. v. 2. p. 696.) Inde [Leo] 
sanctionem edidit, cujus_ titulus 
Tlepi rod ra ouvoixéoia dvev Tijs 
iepas eddoyias py) €pp@ocOa ubi in- 


iepais emixAnoect TH ciomoinow ™po- 
Baivew Svopiodpeba, oUT@ Kal Ta oUD- 
orKéova Th paprupia THs tepas evdo- 
ylas éppaba kehevopev. Neque ali- 
ter jure matrimonii, sive in societate 
vite, sive in prole quenquam gavi- 
surum. In hanc rem, ejusdem me- 
morat constitutionem Harmenopu- 
lus, uti et aliam Alexii Comneni, 
ducentis aut circiter annis postea 
Orientis Augusti. Sic item Joannes 
episcopus Citrensis, alii. Atque Leo- 
nina hee vim juris postea obtinuit, 
ut pauce aliquot ejusdem aliz, nec 
plures. Atque unde in Oriente jus 


72 The manner of XXIL. iv. 


agree in this, that now the necessity of sacerdotal benediction 
was established by law: but they differ in one point, that 
Mr. Selden supposes this was the first beginning of the ge- 
neral practice of making marriages by sacerdotal benediction : 
whereas Gothofred thinks it was only a reviving of a former 
ancient general practice, which for some ages had been much 
neglected. And that the truth lies on Gothofred’s side, the 
reader from what had been said will be able very easily to 


determine. 


Other cere- 4, Having thus resolved the main question concerning sacer- 
ered dotal benediction, I now go on with the lesser ceremonies used 
riage, as_ in marriage. Among which we find the ancient rite of joining 
joining of : ; 

hands and the right hands of the espousing parties together. For so we 
veiling. 


have heard Gregory Nazianzen already representing the mar- 
riage of Olympias®, ‘that it was done by joining the right 


in matrimoniis celebrandis sacerdo- 
tale, quatenus jus intuemur Cesa- 
reum, ortum habuerit, et quamdiu 
sine sacris rata satis ibi haberentur 
conjugia, ex jam indicatis satis con- 
stat. Quod ad Occidentem attinet ; 
ex epistole illius Evaristi Pape ver- 
bis, saltem Evaristo tributis, in Ca- 
pitula Caroli et Ludovici Cesarum 
relatis ibique vim legis obtinentibus, 
videtur sane non solum benedictio- 
nis sacre usus, adeoque ipsa contra- 
hendi formula in ccetu sacro, pre- 
eunte sacro ministro, inolevisse, sed 
et matrimonium ipsum inde tantum 
pro legitimo habitum esse. Id evenit 
sub annum Christi 820. Et paullo 
post exemplum occurrit illustre be- 
nedictionis nuptialis, velut in mo- 
rem recepte, cum conjungebantur 
Ethelwolfus Anglorum rex et Ju- 
ditha Caroli Calvi filia. Alibi autem 
iidem imperatores, ut publicee fierent 
nuptie, statuere, ubi nihil de bene- 
dictione sacra. Etiam in legibus 
Wisigothorum, hisce antiquioribus, 
expressa in connubiis mentio per- 
missus comitis, dotis constitutionis, 
tabularumque dotalium, ut que tes- 
timonii publici vicem obtinerent, ubi 
nihil omnino de benedictione sacra 
aut sacro ministro. Quod et de aliis 
legibus veterum dicendum, que in 
re nuptiali sub illud zvum adeo di- 
verse, ut Francus, verbi gratia, qui 


Saxonicam jure Saxonico duxisset, 
eam non uxorem legitimam cense- 
ret, quia non ducta jure seu ritu 
Francico, renitente interim Concilio 
Triburiensi. Quod autem de bene- 
dictione sacra sic in imperium Oc- 
cidentale est receptum, in alia regna 
Christiana, que vicina fuere, aliter 
atque aliter postmodum diffusum 
est, &c. 

35 In Cod. Theod. 1. 3. tit. 7. de 
Nuptiis, leg. 3. (t. 1. p. 281. col. 
dextr.) Ex his locis omnibus patet, 
professionem nuptiarum, apud epi- 
scopos et presbyteros factam, inter- 
venisse adeo in nuptiis ecclesiasticas 
personas, benedictionesque proinde 
ritum in nuptiis apud veteres Chri- 
stianos usurpatum : nondum tamen 
sub facie ecclesiz totius, verum do- 
mi. Immo et hec ipsa benedictio 
postea neglecta, quam ideo revexit, 
nuptiasque adeo huie benedictioni 
precise subjecit in Oriente, Leo 
Imp. Novella 89. Mept rod ra ovvot- 
kéota dvev THs iepas eddAoyias pu) €p- 
pacba: Ejusdemque idem meminit 
Novella 74., epi rod pa redeioOae 
Tas evdoyias, mply dy 6 vdpspos Tod 
yapouv cuppOdcn Kkaipds, et Novella 
Alexii Comneni.—Vide etiam Scho- 
liasten Harmenopuli, 1. 4. tit. 4. 

36 Ep. 57. See before, s. 1. n. 21, 
preceding. 


§ 4,5 13 


hands of the young couple together, and both their hands to 
the hand of God.’ St. Ambrose®? also takes notice of the cus- 
tom of veiling, as a ceremony used in marriage, when he says, 
‘the Christian marriage ought to be sanctified with the sacer- 
dotal veil and benediction.’ Tertullian also mentions the cus- 
tom of veiling as used by the Heathens, which3* he commends, 
together with the ceremony of the solemn kiss and joining of 
hands. But these he speaks of rather as ceremonies used in 
espousals before marriage: though we may suppose them to 
be used in both, since the Latin name of marriage, nuptic, is 
observed by the Roman antiquaries®? to have its name from 
obnubere, which signifies to veil or cover. 

5. Optatus seems to allude to another ceremony, which I Untyingthe 
have not yet found expressly mentioned in any other author : ju) as 
that is, the woman’s loosing or untying her hair in the so- 
lemnity of marriage. For, writing against the Donatists?®, 
who had re-consecrated the Catholic virgins, who before had 
espoused themselves to Christ, he says, ‘ Those virgins, to show 
that they had renounced all secular marriage, had untied their 
hair to a spiritual husband, they had already celebrated a ce- 
lestial marriage. Why therefore did ye compel them to untie 
the hair again?’ This seems to allude to some such custom in 
secular marriage : because he adds‘!, ‘that when women mar- 
ried a second time in the world, this was not used: which im- 
plies, that it was used the first time, though omitted in second 
marriages, as many other ceremonies of temporal festivity were, 


celebrating marriage. 





87 Ep. 70. See before, s. 1. n. 19, 
preceding. 

38 De Virgin. Veland. c. 11. See 
before, ch. 3. s. 6. p. 54. n. 89. 

89 Rosin. Antiquit. Rom. 1. 5. c. 
35- (p- 959 e- 3 et 6.) Velo obnubi 
solebat, cum ad virum duceretur... 
Unde nuptiarum nomen ductum 
est. Nubere enim et obnubere, 
priscis velare et operire significabat, 
ut Festus Pompeius non uno loco, 
Nonius Marcellus, et alii complures 
notant. [See rireamga ganas 1826. 
V. I. p. 1283.) Nubo, .... to cover, 
veil, xadimra, tego, operio, velo ; 
unde obnubo. Columell. 10, 158. 
Tellus de positis cupiet se nubere 
plantis ..... Quoniam vero sponse 
apud veteres, cum viro tradebantur, 


flammeo nubere, id est, velare ca- 
pita solebant, factum est ut per me- 
tonymiam usurpetur pro in matri- 
monium collocari ; &c. Ep.] 

40 L. 6. 97. (p. 116.) Ut seecula- 
ribus nuptiis se renuntiasse mon- 
strarent, spiritali sponso solverant 
crinem, jam celestes celebraverant 
nuptias. Quid est quod eas iterum 
crines solvere coegistis ? 

41 [bid. (p. 117.) Ut crines iterum 
solverent imperastis. Hoc nec mu- 
lieres patiuntur, que carnaliter nu- 
bunt: ex quibus si alicui maritum 
mutare contigerit, non repetitur illa 
temporalis festivitas: non in altum 
tollitur: non populi frequentia pro- 
curatur. 


74 The manner of XXII. iv. 


viz. gay dressing, and crowning, and, what naturally followed 
them, the great concourse and acclamations of the people.’ 
But if any one thinks this was not an allusion to any ceremony 
used in secular marriages, but rather a ceremony actually used 
in spiritual marriages of virgins to Christ: because St. Jerom 4? 
speaks of ‘their cutting off their hair’ in some places, when they 
renounced the world, and devoted themselves to Christ: I will 
not stand to contend about a matter both small and obscure, 
but go on to that which is more certain in secular marriages, 
which ig our present subject. 


Crowning 6. When the sacred office of benediction was over, and the 
the new- “ ; 
married Married persons were ready to depart, it was usual to crown 


couple with the bridegroom and bride with crowns or garlands, the sym- 

crowns or é A . 

garlands. bols of victory. For now it was supposed they had hitherto 
striven virtuously against all manner of uncleanness, and there- 
fore were crowned as conquerors in their marriage. St. Chry- 
sostom ‘3 mentions the ceremony, and gives this account of it : 
‘Crowns are therefore put upon their heads, as symbols of vic- 
tory; because, being invincible, they entered the bride-chamber 
without ever having been subdued by any unlawful pleasure.’ 
So that this ceremony was used as a mark of honour and note 
of distinction, to reward their virtue, and put a difference be- 
tween them and such as had before addicted themselves to for- 
nication and uncleanness. ‘For to what purpose,’ says Chry- 
sostom again‘+, ‘should he wear a crown upon his head, who 
had given himself up to harlots, and been subdued by plea- 
sure’? Which seems to imply, that fornicators were denied 
this honour, when they came to marry: that being a part of 
their punishment among other acts of discipline in the Church. 
And upon the same account this ceremony was seldom or never 
used in second and third marriages, because though they were 


42 Ep. 48. [al. 147.] cont. Sabi- 
nian. (t.1. p. 1083 c.) Moris est in 
‘Egypti et Syriz monasteriis, ut tam 
virgo, quam vidua, que se Deo vo- 
verint, et seeculo renuntiantes om- 
nes delicias seculi conculcarint, cri- 
nem monasteriorum matribus offe- 
rant desecandum, non intecto postea 
contra Apostoli voluntatem inces- 
sure capite, sed ligato pariter ac 
velato. 

43 Hom. g. in 1 Tim. p. 1567. 


(t. 11. p. 597 b.) Aca rodro orehavar 
Tais Keadats émirievtat, cvpBodor 
THs vikns, Ott anTTNToL yevopevor, Ov~ 
T@ TpowépxovTar TH evvfj, OTe py) Ka- 
tnyovicOnoay tnd ris Hdovns. et dé 
Gdods bd ris HSovas mépvats EavTov 
exd@, Tivos evexev Aourdy [Kal] oré= 
gavov exe [emi] ris epadys yrrn- 
pévos 5 

44 (Ibid. See the latter part of 
the preceding note. Ep. | 





§ 6. 





celebrating marriage. 75 


not absolutely condemned as unlawful, yet they were not reck- 
oned so honourable as the first. 

As to the ceremony in general, Mr. Selden** says it is men- 
tioned by Gregory Nyssen, by Basil of Seleucia, and by Palladius. 
And it is more than once noted by Sidonius Apollinaris, who, 
speaking of the marriage of Ricimer, and describing the pomp 
of it, says*®, ‘ Now the virgin was delivered into his hands, 
now the bridegroom was honoured with his crown.’ And again 
in his Panegyric to Anthemius the emperor, speaking of the 
same marriage of Ricimer, who married the emperor’s daugh- 
ter, he says to Ricimer in the poetical strain*’, ‘This marriage 
was procured by your valour, and the laurel crown gave you 
the crown of myrtle,’ alluding to the different customs of 
crowning warriors with laurel and bridegrooms with myrtle. 
This was indeed an old ceremony used in Heathen marriages ; 
as we learn from Tertullian+*, who reckons it an idolatrous 
rite as used by them, and therefore says Christians did not 
marry with Heathens, lest they should draw them to idolatry, 
from which their marriages took their beginning. But the 
ceremony was innocent in its own nature, and therefore the 
Christians never made any scruple to adopt it into the rites of 
marriage, which they made among themselves, because it was 
a significant ceremony declaring the innocency of the parties 
joined together. For which it is still retained among the 
Greeks, as we learn from Nicetas+9, bishop of Heraclea, a 
modern Greek writer, and Metrophanes Critopulus*°, and Dr. 


45 Uxor Hebraica, 1. 2. ¢. 24. p. 
245. (t. 1. v.2. p. 662.) Et de co- 
rona Orientalium nuptiali ex Gre- 
gorio Nysseno, Basilio Seleuciensi, 
Palladii Historia Lausiaca, alia no- 
tarunt pridem viri docti—Sherlogus 
in Cantic. vestigat. 27. n. 16. See 
Selden ibid. (n. g.), who cites him. 

46 L.1. Ep. 5. (p. 29.) Jam qui- 
dem virgo tradita est, jam corona 
sponsus.... honoratur. 

47 Carm. 2. ad Anthem. (p. 35. 


03. 

Hos thalamos, Ricimer, virtus tibi 
pronuba poscit, 

Atque Dionzam dat Martia laurea 
myrtum. 


48 De Cor. Mil. c. 13. (p. 109 a.) 
Coronant et nuptie sponsos: et 
ideo non nubimus Ethnicis, ne nos 
ad idololatriam usque deducant, a 
qua apud illos nuptiz incipiunt. 

49 Respons. (ap. Leunclay. Jus 
Grec. Rom. t. 1. p. 310.) “H pev 
axpiBeva rods Svydpous ovK oide oTe- 
avoiy’ 4 dé ev TH peyddn éxxAnoia 
ouvndea Ta ToLadTa ov Tapatnpetrat* 
GXAG Kai Tois Seydpots rods vupdixods 
oredavous émtriOnot, K.T. A. 

50 Confess. Fidei, c. 12. de Con- 
jugio. (p. 115.) Eir, dAAndoyr ras 
defias ovvdyyas, émitiOnot tais ékei- 
veav kepadais orepavous €& aevadovs 
gutov. 


76 The manner of XXII. iv. 


Smith}, in his Account of the Greek Church. It is also spoken 
of with approbation by Peter Martyr? and other Protestant 
writers, who commend it as a laudable ceremony for the reason 
given by St. Chrysostom. And it is still retained among the 
Helvetians, as Mr. Werndley informs us in his Notes upon the 
Tigurine Liturgy*%. But I return to the ancient Church. 

7. There was one custom more, which is not to be reckoned 


Carrying 

oe so much among the religious ceremonies, as to be put into the 
the bride- account of the pomp that attended marriage: and I should not 
groom’s 


house; how have mentioned it in this place, but that it was required as ne- 
reid i cessary in some cases of law. That is, the custom of the 
some cases Woman’s being carried by the husband home to his own house ; 
oflaw. whence the phrase ducere uxorem is so commonly used on the 
man’s part for marrying a wife; as nubere is proper on the 
woman’s part for being married, on account of the veiling used 
in marriage, as has been noted before, [in the fourth section 
preceding.] But I mention it not barely upon this account, 
but because in some cases it was a condition precisely required 
in law, before a man could lay claim to some privileges belong- 
ing to marriage. As appears from one of the laws of the Em- 
peror Valens*4 concerning the tirones, or soldiers newly listed 


51 Account, &c. (p. 189.) Be the 
persons of what quality or condition 
soever, crowns or garlands, made 
for the most part of olive-branches, 
stitched over with white silk, and 
interwoven with purple, are a ne- 
cessary and essential part of the 
nuptial solemnity, (hence orepavopa 
is oftentimes used for marriage, and 
orehavovcba and yapeicba signify 
the same thing,) they being the 
symbols, not to say the complement, 
of this mystical rite. The priest, co- 
vering the head of the bridegroom 
with one of these garlands, says, 
The servant of God, &c. [Sréperat 
SovAos rod Gecod, 6 Seiva tHv SovAny 
Tod Geod rHvde, eis Td Bvopa Tod Ta- 
Tpds, kal rod Yiovd, Kai rod dyiov 
Ilvevparos.]| Then he crowns the 
head of the bride with the other 
garland, repeating the same words. 
with their due alterations; and then, 
putting their hands across, he blesses 
them in this form thrice, O Lord 


God, &c. [Kvpie, 6 cds nar, dSd&y 
kal Ting otehavacor avrovs. | 
52 Loc. Commun. 1. s. class. 2. 


c. 10. n. 22. (p. 200 e. 7.) Obiter | 


annotabo, quid eo loco de nuptiali- 
bus coronis tradat [Chrysostomus, 
Hom. g. in 1 Tim.] nam etiam tum 
coronis utebantur in nuptiis. Quid, 
inquit, vult corona? Ut ostendant se 
conjuges, usque ad id tempus victores 
Suisse cupiditatum. Quod si fuisti 
adulter aut scortator, quomodo coro- 
nam gestas ? 

53 (P. 152.) The Bride during the 
solemnization of the Marriage, &c. 

54 Cod. ‘Theod. 1. 7. tit. 13. de Ti- 
ronibus, leg. 6. (t. 2. p. 376.) Si ob- 
latus junior fuerit, qui censibus te- 
netur insertus, ex eo tempore, quo 
militie sacramenta susceperit, pro- 
prii census caput excuset, ac si quin- 
quennii tempus fida obsequii devo- 
tione compleverit, uxoriam quoque 
capitationem merito laborum pre- 
stet immunem : ea scilicet servanda 


———— 





§ 7, 8. 17 


into military service. To encourage the speedier recruiting of 
the army, Valens made a law, ‘ that every new soldier from the 
time of his listing, or taking the military oath, should be free 
from the capitation-tax: and not only so, but if he served 
faithfully five years, his wife also should be free from the same 
tax, provided that after he had married her, he brought her to 
his own house, and did not leave her in her former habitation ; 
for if he did so, she could not be proved to be his wife, and 
therefore should be kept with the burden of the tax upon her.’ 
Justinian>> made a law of the same nature for other cases: ‘ that 
if any one made a bargain to give or to do any thing upon 
marriage, whether he called it the time of marriage, or named 
it marriage itself; the condition should not be interpreted to 
be fulfilled, till the festivity of marriage, which comprehended 
this ceremony of carrying the wife to the house of the hus- 
band, was completed.’ So that it was necessary in these cases 
for certain ends and purposes, though otherwise the marriage 
was sufficiently perfected without it. Yet, it bemg an ancient 
custom, the pomp of the marriage was deemed imperfect, till 
this ceremony was used: as we may gather from that of Sido- 
nius*®, where he says, ‘the pomp of the marriage was not yet 
fully completed, because the new bride was not yet removed to 
the house of her husband.’ 
8. This was an innocent part of marriage pomp, which was How far 
often attended with the. concourse and acclamations of the em a 
people. Neither was it reckoned any harm to have a decent, wasallowed 
epithalamium, or modest nuptial song, or a feast of joy suit- lowed = 
able to the occasion. But the fescennina, or immodest ribald- the ancient 
ry, that was sometimes used under the notion of the marriage- 
pomp, and the scurrility and obscenity of actors and mimics 
fetched from the stage, together with the excessive revellings 

and dancings, that some called innocent nuptial mirth and di- 


celebrating marriage. 





ratione, ut quam sibi uxorem copu- 
laverat affectu, et in priore lare de- 
relictam memorarit, in probata [leg. 
improbatam] census sarcina susti- 
neat. 

55 Cod. 1. 5. tit. 4. de Nuptiis, 
leg. 24. (t. 4. p. 1141.) Sancimus, si 
quis nuptiarum fecerit mentionem 
in quolicunque pacto quod ad dan- 
dum vel ad faciendum .... concipi- 


tur, et sive nuptiarum tempus dixe- 
rit, sive nuptias nominaverit: non 
aliter intelligi conditionem esse ad- 
implendan,. ... nisi ipsa nuptiarum 
accedat festivitas, &c. 

56 L. 1. Ep. 5. (p. 29.).. Nondum 
tamen cuncta thalamorum pompa 
defremuit, quia necdum ad mariti 
domum nova nupta migravit. 


The manner of XXIL. iv. 


78 


version, were looked upon as great abuses; and accordingly 
proscribed and condemned by some canons, and severely in- 
veighed against by the Fathers, as things utterly unbecoming 
the modesty and gravity of Christian marriages. 

The Council of Laodicea 7 says, ‘ Christians ought not at 
marriages Paddle 7) dpxeioOa, to use wanton balls or dan- 
cings, but dine or sup gravely, as becomes Christians.’ Some 
by the word BadAl¢ew understand playing on cymbals and 
dancing to them. So Suidas>* and Zonaras 5 interpret it. 
But the word denotes something more, viz. tossing the hands 
in a wanton and lascivious manner ©: and in that sense 
there might be good reason to forbid it: whereas bare music¢ 
and dancing without any immodest or antic tricks seems hardly 
a crime worthy a canon to forbid it. And if we may judge by 
Chrysostom’s sharp invective against this and other extrava- 
gances committed at marriage feasts, there must be something 
more extraordinary in them. For speaking of Isaac’s marriage 
with Rebecca, ‘ Consider here,’ says he “!, ‘ how there was no 
Satanical pomp, no cymbals, and piping, and dancing, no Satani- 
cal feasting, no scurrilous buffoonery or filthy discourse, but 


57 C. 53. (t. I. p. 1505 c.) “Ore ob 
det Xpiotiavods eis yduous dmepxo- 
pevous BadXifew 7) dpxeioOa, adda 
cepvas Secrveiv i) dporay, os mpémer 
Xptotiavois. 

58 Voce, BadXifew. (t. I. p. 531 
f. 3.) BadXifewv, 7d KipBada krurev, 
kal mpds é€xeiver jxov dpxeiabat. 

59 In C. Laodic. c.53. (ap. Bevereg. 
Pand. t. 1. p.478b.) Baddifew éori, 
TO KipBada xrumeiy, Kal mpos Tov 
éxeivav Hxov opxeicbat. 

60 [See Stephani Thesaur. voce 
Baddigew. (Lond. 1822. v. 4. col. 
2578.) Tripudio, pedibus plaudo, tri- 
pudiantium more salto, aes where 
the citation of a passage from Athe- 
neeus (362) seems to prove that Bad- 
Aige was nearly or quite equivalent 
to kopafew, and meant a wanton 
and immodest way of dancing. From 
this Greek word we have the French 
term ballet and our own ball. The 
principle of the Laodicean canon, 
cited just before, would surely con- 
demn the dancing of the ballet-girl, 
and forbid a serious Christian to 


witness or encourage it. Ep. | 

61 Hom. 48. in Gen. p. 680. (t. 4. 
p- 490 d.) ’Evravéa oxdret pot, dya- 
mre, TOS... ovdayod Troy) AvaBo- 
Atkn, ovdapod KvpBada kal addol Kal 
xopeiar, kat Ta SaramKa exeiva oup- 
méova, Kat ai dodopia, ai maons 
doynpootiyns yéuovcat, GAka aca 
ceuvotns, Tava aodia, maca emtei- 
cera. EiondOe dé, dnoww, load eis 
Tov oikoy Tis nTpds adrod, Kai éaBe 
Thy ‘PeBexkay, Kal éyévero adt@ yuri), 
kat nydrnoev adtiy Kal mapexdnOn 
"Ioadk rept Sappas tijs pntpos avrod. 
Tadrny pipeioOwoay ai yuvaixes* Tov= © 
tov (ndovtwcav dvdpes* ovt@ Tas 
vippas ayayécba omovdatéracar. 
Tivos yap €vexev, elmé por, €& apxis 
kat €k mpootpioy knridoy mypaaa 
avyxwpeis THs Képns Tas axoas dia 
Tay aicxpay dopater, dia Tis dkai- 
pov méumns eéxeivns ; ovK oiaba, draws 
7) vedtns eUKodos mpos OALoOov; Ti Ta 
cEeuva TOU ydwou exropumevers pvoTH- 
pia; Séov dravta ravra amedavvev, 
kal Thy aid@ ék mpooiniov éexmadeverv 
THY Képny. 








§ 8. 


celebrating marriage. 79 


all was gravity, wisdom, and modesty. Let husbands and 
wives now imitate these. For why should a husband from the 
very first suffer the ears of his young spouse to be filled with 
filth from lascivious and obscene songs, and such unseasonable 
pomp?’ Know you not that youth of itself is inclined to evil ? 
Why do you bring the mysteries of venerable marriage upon 
the open stage? You ought to drive away all this sort, and 
teach the young bride modesty from the beginning.’ So 
again ©, discoursing of the marriage of Jacob and Leah, ‘ You see,’ 
says he, ‘with what gravity marriages were anciently cele- 
brated. Hear this, all ye that admire Satanical pomps, and 
disgrace the honour of marriage from the very beginning ! 
Was there here any Satanical dancings? Why do you bring 
such a plague into your house from the very first moment? 
Why do you call the actors from the stage, and with unseason- 
able expense wound the virgin’s chastity? It is difficult enough 
without such fomenters to moderate the torrent of youthful 
affections: but when these things are added both by seeing 
and hearing to raise a greater flame, and make the furnace of 
the affections rage more violently, how is it possible that the 
youthful soul should not be destroyed ?’ 

From all this it is plain that it was not a sober entertainment 
at a marriage feast, nor bare music and dancing, nor a modest 
nuptial song, that the Fathers so vehemently declaimed against 
as Satanical pomps: but it was the obscene and filthy songs, 
the ribaldry and lascivious actions of mimics and buffoons 
brought from the stage, jomed with their immodest dancings 
and other the like vanities, tending to corrupt youthful minds 
both by seeing and hearing, which they justly inveighed 
against, as unbecoming the modesty and sobriety of Christians. 
Any other innocent pomp or mirth they freely allowed, deny- 


62 Hom. 56. in Gen. p. 743. (ibid. 
P- 539 c.) "Rides 7d mahatoy, pe” 
dons wepvdrntos tovs _ydpous emereé- 
ovr’ dxovcare, ot mept Tas Zaravixds 
Toumas emronpEevot, kal e€ abray rév 
mpoorpiov Ta ovepva TOU ydpou ka- 
Tato xvvorTes* prov avAol ; piyrov 
KipBana ; ; piyrov xopetat Zaravixal ; ; 
Tivos yap evexev, eimé pot, Tooavryy 
Avpny cvdews erreur ayers cis Tv oi- 
kiav, kal Tovs amd THs oKnVAS Kal THs 
opxnoeas [al. dpynorpas | kadeis; iva 


pera THs dxaipov Samayns kat THY THs 
képns Aven cappoovny, kal Toy 
veoy dvauoxuvrdrepov epydons “Aya- 
mrov yap, kal dvev ToUT@P TOV UTEK- 
kavparov exeivny Ty Mrrxiay duvy- 


» Onvat mpdas eveyKew Tov Xepava TOV 


malar. "Oray be kal | Togaura 7 Ta Oa 
THs dpews kal dia THs axojjs Sayudeo- 
Tépay dvanrovra tiv tupav, Kal THY 
Kdpuvoy TOY mabey proywdeorépay 
epyatopeva, Tas ovxt tmoBpvxuos 1) 
Tov veou Wux7 yernoerat ; 


80 The manner of celebrating marriage. XXII. v. 


ing only such as savoured of lightness or lewdness, or intem- 
perance, which naturally tended, like evil communications, to 
corrupt good manners. 

And so I have done with the rites and ceremonies observed 
in the contracting and celebrating of marriage among the 
ancient Christians. There remains only one thing behind re- 
lating to marriage, and that is to show how the bond of matri- 
mony might in some measure be broken and dissolved by 
divorce, and what were reputed just and legal causes of di- 
vorce: of which, because it is a matter of some moment, I will 
treat distinctly in a particular chapter. 


CHAR AY, 


Of divorces: how far they were allowed or disallowed by 
the ancient Christians. 

dndoet 1. Tue Ancients were not perfectly agreed upon this ques- 
vided about tion. The writers of the Church were divided among them- 
rai gene . selves, and the laws of the State differed from both. Our 
Some ‘business therefore must be to explain the differences of these 
acer tag opinions, and the several practices that were founded upon 
carnal for- each of them. The ecclesiastical writers for the most part 
eraeakin agreed in one thing, that there was no just cause of divorce 
it the only allowed by Christ but only fornication. But then they differed 
Wiiveree, about the notion of fornication: some took it in the obvious 
and vulgar sense for carnal fornication only; whilst others 
extended its signification to include spiritual fornication, or 
idolatry and apostasy from God, which they thought a lawful 
cause of divorce as well as the other. And some few thought 
all other sins that are equal to fornication were included in this 
notion of fornication, and so made them to be just causes of 
divorce also. They who thought fornication or adultery was 
to be taken in the proper and literal sense, confined the busi- 

ness of lawful divorce to this cause only. 
Clemens Alexandrinus ©! speaks in general against divorces, 


as they were allowed and commonly practised in his time by 


61 4 Lal 
‘< Stromat. 2. (p. 500. 31) "Ore Avoets yuvaika, TAH ei pr) emt Adyo 
Se desta 7 Tpadr ovpBovrever, ovd€ mopveias’ porxelav dé Hyeirat, TO €mt~ 
, > ~ ~ 
aduoracGai more ris ovtuyias emt- ynpar (avtos Oarépov trav Kex@pi- 
Tpemet, GvriKpus vouoberet’ OvK dro- cpéver. 


§ 8. v.1. 


Divorces, and how allowed or disallowed. 81 


the authority of the Roman laws, which made it necessary in 
case of adultery, and warrantable at least in many other cases. 
But Tertullian © is more express, saying, ‘that the Creator 
allows no marriage to be dissolved but only for adultery.’ So 
Chrysostom in many places ®: ‘ Christ has left but one cause 
of divorce, that is, adultery.’ Again %, ‘ Christ has taught us 
that all crimes are to be borne with in the wife besides adul- 
tery.’ ‘ The Apostles,’ he says further ®, ‘ thought it hard and 
burdensome that a man should retain a woman full of all 
wickedness, and bear with a furious wild beast in his house: 
and yet he gave them this precept, (Matth. 19, 9.) “ Whoso- 
ever shall put away his wife, except it be for fornication, com- 
mitteth adultery.”’ And this he repeats in other places, 
Lactantius seems to have been of the same mind: for he 
says 7, ‘God commanded that the wife should never be put 














62 Cont. Marc. 1. 4. c. 34. (p. 450 
b.) Preeter ex causa adulterii nec 
Creator vias aga quod scilicet ipse 
conpansit, 

63 Hom. 17. in Matth. p.117.(t. 7. 
p. 228 a.) Kai yap kal TOUT@ kara- 
Aupmrdver Tpdétrov €va apécews, ei@v, 
Hinpeiirée Adyou ropveias. 

Hom.1. De decem millium De- 
bitere..t. 5. p. 8. (t. 3. p. 6 b.)... 
Xpiorov.... macav kakiay yvvatkds 
mapawvoivTos pépewy ANY Topveias 
pons. 

65 Hom. 63. [Bened. 62. al. 63.] 
in Matth. P- 552. (t. 7. p. 622 d.) 
Kai yap opddpa émaxOes etvat eddKet 
TO yevaika mdons kaxias yépovoay 
exewv, Kal avéxeoOar avnpepov Onpiov 
did ravrés evdov ovykekAeropévov. 

66 De Virginit. c. 28. (t. 1. p. 288 
d.) Ovde yap exeivot mpdrepov popre- 
Koy eivat Kal _fmaxOH Tov ydpov évd~ 
peoay® GAN ore ijkovgay TOU Kupiov 
cis Tatra abrovs kataxhelovtos ray 
dvaykny, cis jv Kal Tous Kopw6tous 
6 Tavhos rote’ TO yap, “Os dy dzo- 
Avon Ti yevaixa avrod, Tapekros 
Adyou mopvetas, Toll AUTHY porxac at" 
kai 70, ‘O avnp tov iSiov caparos ovK 
eovorafer, p pnpace pev érépots, youn 
O€ eipnra rH airn. Ei dé ts axpt- 
Béorepov karapabou TO TOU IlavAov, 
Pa@AXov emereiver THY Tupavvida, kal 
poprixorepoy épyaterat THY Souhetav. 
“O pev yap Kupios ov adinat Kiptov 


BINGHAM, VOL. VIII. 


elvat TOU THs oikias éxBadeiv' 6 dé 
Tladdos kal tiv tod oikeiou odparos 
efovciay Tapaipeitat, macay avrou 
THY apxny TH yuvackt mapad.dods, | kat 
apyupernrov padhov troragas oiké- 
Tov’ ToUT@ pev yap efeote moA)dxus 
kal mavrehois ehevdepias TUXEL, | ei 
duvn bein more evropnaas dpyvpiou 
karabeivat THY TyLhy t@ Seordrn’ 6 
b€ a avip, kay Thy amavrov dpyahewré- 
pay €xy ‘yuvaixa, orepyew dvayKagerat 
77 SovAcia [al. rnv dovdciar > kal do- 
ow oddepiav ovde diéLo8ov TavTns 
duvara tis Seamoreias evpeiv.— Hom. 
53- Ineos, qui cum Judzis jejunant. 
Lang Hom. cont. Judzos 2. } t. 5. 

p- 720. (ibid. Pp. 604 d.) Et Ts yap, 
pynow, exe yovaixa dmrrov, kal avry 
ouvevdoxet oikeiy per” avrov, Py agu- 
evo abrhy ay de mépynv kat potxa- 
ida, ov koAverat exBddrewy" *Os yap 
dv, pnow, dmrodvoet THY yuvaixa av- 
Tob _ Bapexros Adyou _Topvelas, Trotet 
aurhy potxevOnvar’ aote emi Adyou 
mopveias e£eoTw drrohtewy. Eides ge 
AavOpomiay cov kal xndepoviay. *Ay 
‘EAAnvis 7, pnow, 9 DT] yr, BH €xBah- 
Ans’ av de mépyn, ov KaAVwW TodTO 
roujoa’ ay eis ene, pnow, aceBnon, 
py éxBadrys” ay 8€ eis o€ vBpion, 
ovdels 6 K@AV@V exBaAddewv. 

67 Epitom. Divin. Instit. c.8. [al. 
c. 66.] (t. 2. p. 59.) Ideo [Deus] 
preecepit non dimitti uxorem, nisi 
crimine adulterii revictam: et nun 


G 


82 Divorces, and how XXII. v. 


away, but when she was overtaken in adultery: and the bond 
of the conjugal covenant can never be loosed, except it be 
when she breaks it; meaning by falseness to the marriage 
eontract. St. Basil®* says the same, that our Lord forbids 
divorce equally both to man and woman, save only in the case 
of fornication. In like manher Asterius Amasenus® ; ‘ “ What 
God hath joined together, let not man put asunder.” Hear 
this, ye hucksters, who change your wives as ye do your 
clothes ; who build new bride-chambers, as often and easily as 
ye do shops at fairs; who marry the portion and the goods, 
and make wives a mere gain and merchandize; who for any. 
little offence presently write a bill of divorce; who leave many 
widows alive at once: know of a surety that marriage cannot 
be dissolved by any other cause but death only or adultery.’ 
St. Jerom 7° understands the precept of Christ after the same 
manner: that the wife is not to be dismissed but only for for- 


nication. 


quam conjugalis foederis vinculum, 
nisi quod perfidia ruperit, resolvatur. 

68 Ep. Canonie. c. 9. [Oper. Ba- 
sil. Ep. 188. Canonic. Prim. (CC. 
t..2. p. 1725 ¢-) ‘H be TOU Kupiou 
amdpaors, kata bev THY THs evvotas 
dkodovbiav, e& toov kal avSpaor kat 
yovak appdter, wept Tod pn e&eivar 
yanou efictragOar, mapextos édyou 
mopveias (al. porxeias].—Vid. Hom. 
7. in Hexaém. (t. 1. part. 1. p. 95 b. 
n. 5-) Kay Tpaxvs i» Kav ayptos 70 
700s 6 avvoLKos, avaykn pépew Thy 
éudtvya, kal eK pn de peas mpopacews 
Koeabexto0ss Thy evoow Staoray. 

69 Hom. 5. (ap. Combefis Auctar. 
Nov. p. 82: a. 2.) “oO ovvevevtev 6 
eds, dedaawes py) xopiero. "EEXOn 
pev ravta Trois bapicaios Tore’ dkov- 
care d€ viv, of TovTey KamnAoL, Kal 
Tas yuvaixas os ipdria evKdh@s pe- 
revdudpevor oi Tas magradas mohXa- 
kts Kat padios myvivtes, os mayyyyo- 
peas épyaorhpia® oi Tas ebmoptas 
yapovvtes, Kal Tas yovaikas épmropeu~ 
Opevou’ of pixpov mapoguvdpevot, Kal 
evOds 7d BiBiov THs diatpeceas ypa- 
povres* of moddas xnpas ev TO cay 
ere kaTaXupmdvovres* meiodnre, ore 
yapos Oavar@ pov kai potyeia dia- 
komrerat. 

70 Kp. 30. [al. 177.] Epitaphium 
Fabiole. (t. 1. p. 454 e.) Preecepit 


And this was also the opinion of St. Ambrose 7}. 


Dominus uxorem non debere di- 
mitti, excepta causa fornicationis : 
et si dimissa fuerit, manere innup- 
tam. Quidquid viris jubetur, hoc 
consequenter redundat in foeminas. 
Neque enim adultera uxor dimit- 
tenda est, et vir moechus tenendus. 
St quis meretrici jungitur, unum cor= 
pus facit: ergo et que scortatori 
impuroque sociatur, unum cum eo 
corpus efficitur. Alize sunt leges 
Ceesarum, alize Christi: aliud Papi- 
nianus, aliud Paulus noster preecipit. 
Apud illos viris impudicitie frena 
laxantur ; et, solo stupro atque adul- 
terlo condemnato, passim per lupa- 
naria et ancillulas libido permitti- 
tur; quasi culpam dignitas faciat, 
non voluntas. Apud nos, quod non 
licet foeminis, eque non licet viris, 
et eadem servitus pari conditione 
censetur.—In Matth. 19. (t. 7. p. 
145 €.) Sola fornicatio est, quae uxo- 
ris vineat affectum :. . Ubicunque 
est igitur fornicatio, et fornicationis 
suspicio, libere uxor dimittitur. 

71 [ Vide Comment. in 1 Cor.7, 11. 
(int. Supposititia, ad cale. t. 2. Ed. 
Paris. 1690. append. p. 133 e.) Et 
virum uxorem dimittere: subaudita 


autem eacepta fornicationis causa, 
&e. Ep 





§ 1,2 allowed or disallowed. 83 


2. But St. Austin and some others were of opinion, that for- Others took 
nication or adultery, which our Saviour makes to be the only sin i ely 
just cause of divorce, was to be understood in a little more ex- frnkcations 
tensive sense, so as to make it include not only carnal forni- prada ay 
cation, but spiritual fornication also; that is, idolatry and apostasy 
apostasy from God, and all crimes of the like nature. The inde geet 
fathers of the fourth Council of Toledo were certainly of this ‘oe 
opinion; for they order7?, ‘that if any Jews were married to nature. 
Christian women, they shall be admonished by the bishop of 
the place, that if they desire to continue with them, they 
should become Christians. But if upon such admonition they 
refused, they should be separated: because an infidel cannot 
continue in matrimonial conjunction with one that was a 
Christian. And St. Austin for some time was clear in this 
opinion; for in his exposition of the Sermon upon the 
Mount?3 he says, ‘Idolatry, which the infidels follow, and all 
other noxious superstition, is fornication: and the Lord per- 
mitted the wife to be put away for the cause of fornication. 

Whence he argues further, that if infidelity be fornication, and 
idolatry be infidelity, and covetousness be idolatry, there is no 
doubt to be made but that covetousness is also fornication.’ 
Whence he likewise concludes, ‘that for unlawful lusts, not 
only such as are committed by carnal uncleanness with other 
men or women, but also for any other lusts, which make the 
soul by the ill use of the body go astray from the law of God, 
and perniciously and abominably corrupt it, a man may with- 
out crime put away his wife, and a wife her husband, because 














72 C. 62. [al. 63.] (t. 5. p. 1720 ¢.) 
Judei, qui Christianas mulieres in 
conjugio habent, admoneantur ab 


_episcopo civitatis ipsius, ut, si cum 


eis permanere cupiunt, Christiani 
efficiantur. Quod si admoniti nolu- 
erint, separentur : quia non potest 
infidelis in ejus conjunctione per- 
manere, que jam in Christianam 
translata est fidem. 

73 L.1. c. 16. (t. 3. part. 2. p. 185 
a.) Quia scilicet idololatria, quam 
sequuntur infideles, et queelibet noxia 
superstitio fornicatio est. Dominus 
autem permisit causa fornicationis 
uxorem dimitti. . . Ibid. (c.) Porro si 
infidelitas fornicatio est, et idololatria 
infidelitas, et avaritia idololatria, non 


est dubitandum et avaritiam fornica- 
tionem esse. Quis ergo jam quam- 
libet illicitam concupiscentiam potest 
recte a fornicationis genere separare, 
si avaritia fornicatio est? Ex quo 
intelligitur, quod propter illicitas 
concupiscentias, non tantun que in 
stupris cum alienis viris aut foeminis 
committuntur, sed omnino quaslibet, 
que animam corpore male utentem 
a lege Dei aberrare faciunt, et perni- 
ciose turpiterque corrumpunt [al. 
corrumpi|, possit sine crimine et vir 
uxorem dimittere, et uxor virum, 
quia exceptam facit Dominus cau- 
sam fornicationis: quam fornicatio- 
nem..... generalem et universalem 
intelligere cogimur. 


G2 





84 


Divorces, and how 


the Lord excepted the cause of fornication ; which fornication 
we are compelled to take in the most general and universal 


sense.’ 


St. Austin advances the same notion in many other 


places7!: yet in his Retractations7> he speaks a little more 
doubtfally of this matter, and says, ‘It is a very dark and du- 
bious question, whether a man may put away his wife for this 
sort of spiritual fornication; but for carnal fornication, that he 
may put her away, is beyond all question.’ Hence it appears, 
that this was no very current doctrine in the Church: and yet 
there appear some footsteps of it before St. Austm. For Hermes 
Pastor has the same notion of fornication. ‘Adultery,’ says he7®, 


74 De Conjugiis Adulterinis, 1. 1. 
c. 18. (t. 6. p. 397 b.) Sic enim rece- 
dere ab infidelibus uxoribus vel ma- 
ritis fideles viri vel foeminze non 
pees a Domino, ut neque ju- 

eantur. Nam si dimittere tales con- 
juges juberentur, nullus esset locus 
consilio monentis Apostoli, ne hoc 
fieret, &c.—Ep. 89. ad Hilar. in Re- 
spons. ad Quest. 4. [al. 157. ¢. 
4.] (t. 2. p.555 f.) In iis, que di- 
mittenda mandavit, etiam uxor com- 
memorata est, quam nullis humanis 
legibus licet vendere, Christi autem 
legibus nec dimittere, excepta causa 
fornicationis. Quid sibi ergo volunt 
ista preecepta, (non enim possunt 
inter se esse contraria,) nisi quia 
occurrit aliquando neeessitatis arti- 
culus, ubi aut uxor dimittatur aut 
Christus? ut alia omittam, si ipsi 
uxori maritus displicuerit Christi- 
anus, eique proposuerit aut a se di- 
vortium, aut a Christo. Hic ille 
quid eligat nisi Christum, et di- 
mittat uxorem laudabiliter propter 
Christum. Ambobus quippeChristi- 
anis Dominus precepit, ne quis- 
quam dimittat uxorem, excepta causa 
fornicationis, &c.— Vid. de Fid. 
et Oper. c.16. (ibid. p. 181. n. 28 
d, e.) Quamobrem et illud, &c. 

7 Retractat. 1.1. ¢. 19. (t. 1. p. 30 
c, d.) Item de preecepto, quo pro- 
hibetur uxor dimitti, nisi propter 
fornicationem, hie quidem scrupu- 
losissime disputavi: sed quam velit 
Dominus intelligi fornicationem, 
propter quam liceat dimittere uxo- 
rem; utrum eam, que damnatur in 
stupris, an illam, de qua dicitur, 


Perdidisti omnem, qui fornicatur abs 
te, in qua utique et ista est, (neque 
enim non fornicatur a Domino, qui 
tollens membra Christi, facit ea 
membra meretricis,) etiam atque e- 
tiam cogitandum est atque requiren- 
dum. Nee volo in re tanta tamque 
ad dignoscendum difficili putare lec- 
torem istam sibi nostram disputa- 
tionem debere sufficere; sed legat 
et alia, sive nostra que postea scripta 
sunt, sive aliorum melius conside- 
rata atque tractata: vel ipse, si pot- 
est, ea, que hic merito movere pos- 
sunt, vigilantiore atque intelligen- 
tiore mente discutiat. Non quia 
omne peccatum fornicatio est; ne- 
que enim omnem peccantem Deus 
perdit, qui quotidie sanctos suos ex- 
audit dicentes, Dimitte nobis debita 
nostra! cum perdat omnem, qui 
fornicatur ab eo. Sed quatenus in- 
telligenda atque limitanda sit hee 
fornicatio, et utrum etiam propter 
hanc liceat dimittere uxorem, late- 
brosissima questio est. Licere ta- 
men propter istam, que in stupris 
eommittitur, nulla questio est. Et 
ubi dixi, hoc permissum esse; non 
jussum, non attendi aliam Scriptu- 
ram dicentem, Qui tenet adulteram, 
stultus et impius est. 

76 L. 2. mandat. 4. (Cotel. v. 1. p. 
89.) Non solum meechatio est illis, 
qui carnem suam coinquinant; sed 
et is, qui simulacrum facit, moecha- 
tur. Quod si in his factis perseve- 
rat, et poenitentiam non agit, recede 
ab illa, et noli convivere cum illa; 
alioquin et tu particeps eris peccati 
ejus. 


‘XXIL v. 








§ 2, 3. allowed or disallowed. 85 
‘is not only in those, who defile their own flesh; but every 
one commits adultery that makes an idol. Therefore if 
a woman so commits adultery, and perseveres therein without 
repentance, depart from her, and live no longer with her; for 
otherwise thou wilt be partaker of her sin.” And Origen7? is 
generally reckoned by learned men’® as an assertor of this 
opinion, that if a woman was guilty of other crimes equal. to 
or greater than fornication; as, if she was a sorceress, or a 
murderer of her children, or the like; that for such crimes she 
might be lawfully divorced. But these authorities are not suf- 
ficient to counterbalance the former, and therefore I reckon 
this but a private opinion in the Church for the three first 
ages. : 

3. But when Constantine came to the imperial throne, the This later 
laws of the State all turned this way, and were made in favour puntata 
of divorce upon other causes besides that of carnal fornication. time of _ 
Women indeed had not immediately in all respects the same esr 


much coun- 


privilege as men: but yet for three crimes, specified in one of riparian 3 
Constantine’s laws7°, each sort were at liberty to make di- ne Raia: 











77 Hom. 7. (t.14.n. 24.] in Matth. 
[juxt. Vet. Interpret.] (t. 3. ad cale. 
p. 648.) Querendum est autem, si 
propter solam causam fornicationis 
dimittere jubet uxorem, quid sit, si 
mulier non quidem fuerit fornicata, 
sed aliud quid gravius fecerit; ut 
puta venefica inveniatur, aut inter- 
fectrix communis infantis nati, aut 
in quocunque homicidio, aut ex- 
portans domum et male dispergens 
substantiam viri, aut furta viro fa- 
ciens ; si juste hujusmodi mulier di- 
mittatur, cum Dominus excepta 
causa fornicationis dimittere vetet? 
Ex utraque enim parte aliquid inho- 
nestum videtur: nescio autem, si 
vere inhonestum. ‘Talia enim mu- 
lieris sustinere peccata, que pejora 
sunt adulteriis et fornicationibus, ir- 
rationabile esse videbitur. Item fa- 
cere contra voluntatem doctrine 
Salvatoris, omnis confitebitur im- 
pium esse. Disputo ergo, quia non 
preceptive mandavit, ut nemo di- 
mittat uxorem excepta causa forni- 
cationis, sed quasi exponens rem 
dixit, Qui dimiserit uxorem. 


78 Grotius in Matth. 5, 32. (t. 2. 
Vv. 1. p. 53, 40.).... Notat ae 
verba hec poni magis enuntiando 
quam jubendo.—Selden, Ux. He- 
braic. 1.3. c. 31. p. 602. (t. 1. v. 2. 
ps. S50.) 328.3 Et horum uterque 
[Origenes et Tertullianus] liberum 
divortiorum jus seu extra causam 
meechize aut causam, ut sentire vi- 
detur Origenes, non disparem im- 
pugnat. 

9 Cod. Theod. 1. 3. tit. 16. de 
Repudiis, leg. 1. (t. 1. p. 310.) Pla- 
cet, mulieri non licere propter suas 
pravas cupiditates marito repudium 
mnittere, exquisita causa, velut ebrio- 
so, aut aleatori, aut mulierculario: 
nec vero maritus per quascunque 
occasiones uxores suas dimittere. 
Sed in repudio mittendo a fcoemina 
heec sola crimina inquiri, si homi- 
cidam, vel medicamentarium, vel 
sepulchrorum dissolutorem mari- 
tum suum esse probaverit..... In 
masculis etiam si repudium mittant, 
hee tria crimina inquiri conveniet, 
si moecham, vel medicamentariam 
vel conciliatricem repudiare voluerit. 


86 Divorces, and how XXII. v. 
First, by Vorces. The man was at liberty to give a bill of divorce to 
Constan- his wife, if she was either an adulteress, or a sorceress, or a 
tine him- 


self. bawd: and the woman on the other hand might give a bill of 
divorce to her husband, if he was a murderer, or a sorcerer, 
or a robber of graves: but for bemg a drunkard, or a 
gamester, or a fornicator, she had no power against him. 
And here was the great inequality between the man and 
the woman, that the man had liberty by this law to put 
away his wife for adultery ; but the woman had not the same 
privilege against an adulterous husband. And this is a thing 
frequently complained of by the ancient writers, who thought 
the man and the woman were upon the same foot and right 
by the law of God, and that a woman ought to have as much 
power to put away a fornicating husband, as an husband to 
put away a lewd wife. And, as Gothofred 8° observes, there 
were some old Roman laws which made the privilege equal : 
as the rescript of Antonine, mentioned by St. Austin 81, and 
the judgment of Ulpian %? in the Pandects. But notwithstand- 


80 Jn loc. (ibid. p. 312. col. sinistr.) 
Esti veteri quoque aliquando jure 
hanc a viris quoque divertendi jus- 
tam causam fuisse, aliquot exemplis 
et documentis discimus, vel ex hac 
lege et exemplo, quod ex Apologia 
Justini refert Eusebius, (1. 4. Hist. 
Eccles. c. 17.) et ex Antonini re- 
scripto, quod ex Codice Gregoriano 
memorat Augustinus, l. 2. ad Pol- 
lent. et Lib. de Bono Conjugii. Eo- 
demque adludit, quod Jurisconsultus 
scribit, in 1. 13. s.5.m. de Adul- 
terlis. 

81 De Adulterinis Conjugiis, 1. 2. 
c. 8. (t. 6. p. 408 b.).... Cavendum 
viro illac ire vivendo, qua timet ne 
uxor sequatur imitando. Sed isti, 
quibus displicet, ut inter virum et 
uxorem par pudicitiz forma serve- 
tur, et potius eligunt, maximeque 
in hac causa, mundi legibus subditi 
esse quam Christi, quoniam jura 
forensia non eisdem quibus foemi- 
nas pudicitiz nexibus viros viden- 
tur obstringere, legant quid Impe- 
rator Antoninus, non utique Chris- 
tianus, de hac re constituerit; ubi 
maritus uxorem de adulterii crimine 
accusare non sinitur, cui moribus 


suis non prebuit castitatis exem- 
plum, ita ut ambo damnentur, si 
ambos pariter impudicos conflictus 
ipse convicerit. Nam supra dicti 
imperatoris hec verba sunt, que 
apud Gregorianum leguntur. Sane, 
inquit, mee litere nulla parte cause 
prejudicabant. Neque enim si penes 
te culpa fuit ut matrimonium solve- 
retur, et secundum legem Juliam Eu- 
pasia uxor tua nuberet, propter hoc 
rescriptum meum adulterii damnata 
erit, nist constet esse commissum. 
Habebunt autem ante oculos hoc in- 
quirere, an cum tu pudice viveres, 
alli quoque bonos mores colendi auc~ 
tor fuisti. Periniquum enim mihi 
videtur esse, ut pudicitiam vir ab 
uxore exigat, quam tpse non exhibet : 
que res potest et virum damnare, 
non ob compensationem mutui crimi- 
nis rem inter utrumque componere, 
vel causam facti tollere. 

82 Digest. 1. 48. tit. 5. ad Leg. 
Jul. de Adulter. leg. 13. n. 5. (ap. 
Corp. Jur. Civ. t. 3. p. 1450.) Judex 
adulterii ante oculos habere debet et 
inquirere, an maritus, pudice vivens, 
mulieri quoque bonos mores colendi 
auctor fuerit ? &c. 








allowed or disallowed. 87 


ing these laws, custom prevailed on the men’s side, to give 
them license to dismiss their wives for fornication, or even any 
slight cause, without allowing the same privilege to the woman. 
As Gothofred there evinces from the complaints made by Lac- 
tantius 8, Gregory Nazianzen §*, Asterius Amasenus ®°, Chry- 
sostom 86, Jerom 87, and several others. 

Constantine was much inclined to correct these abuses and 
inequality of privileges in the matter of divorce between men 
and women: but in the first beginnings of reformation he 
could not do every thing as he piously intended; and there- 
fore was in a manner constrained to make this law with some 
inequality to women, who might be put away for fornication, 
though they might not for the same crime put away their 


83 Instit. 1. 6. c. 23. (t. 1. p. 500,) 
Servanda igitur fides ab utroque 
alteri est; immo exemplo continen- 
tie docenda uxor, ut se caste gerat. 
Iniquum est enim, ut id exigas, 
quod prestare ipse non possis. Que 
iniquitas effecit profecto, ut essent 
adulteria, foeminis egre ferentibus, 
preestare se fidem non exhibentibus 
mutuam caritatem. Denique nulla 
est tam perditi pudoris adultera, 
que non hance causam vitiis suis 
pretendat; injuriam se peccando non 
facere, sed referre. Quod optime 
Quintilianus expressit: Homo, in- 
quit, neque alient matrimonii absti- 
nens, neque sui custos, que inter se 
natura connexa sunt. Nam neque 
maritus, circa corrumpendas alio- 
rum conjuges occupatus, potest va- 
care domestice sanctitati: et uxor, 
cum in tale incidit matrimonium, 
exemplo ipso incitata, aut imitari 
se putat, aut vindicari. Cavendum 
igitur, ne occasionem vitiis nostra 
intemperantia demus: sed assu- 
escant invicem mores duorum, et 
jugum paribus animis ferant. Nos 
Ipsos in altero cogitemus. Nam 
fere in hoc justitiz summa consistit, 
ut non facias alteri, quidquid ipse 
ab altero pati nolis. 

84 Orat. 31. (t. 1. p. 499 d.) epi 
hv 6p& rovs modXods kaxas Staxerpé- 
vous, kal Tov vépov av’Tay avicor, Kai 
Gvaparor* ri 87 rote yap Td pev Onrv 
éxddace, 7d Sé Gppev émérpee; Kal 
yur”) pév xax@s Bovdevoapevn epi 


koirny avdpos potxata, kal mixpa 
evrevOev Ta TOY vopav emttimia’ avnp 
d€ kataropvevay yuvatkds, avevOuvos ; 
ov déxouat tavTnv tiv vopobeciar, 
ovK exave thy cuvnbeav’ avdpes 
Aoav of vopoberoivtes, Sia TOTO KaTa 
yuvatkay 7 vopobecia. ..... Was od 
coppocivny pev amaiteis, ovK av- 
reapéepers S€; mas 6 py Sides aireis; 
TOs oudtiyov capa dy, dvicws vopo-~ 
Oereis. 

8 Hom. 5. (ap. Combefis. Auctar. 
Nov. p. 91 e. 2.) Odros tis cwppo- 
cuvns 6 vdnos ov Tais yuvacéi pdvov 
mapa Gceov Spiotat, adda kai ois 
avdpacw* oi d€, Trois rod Biov rovrov 
vowobéras mpocéxovtes, avevOuvov 
Kataheimovot Ths mopveias Trois av- 
dpaot thy eEovoiay, Bapeis pév eiow 
kptral kai diddoxado THs TOY yuva- 
kav ceuvdtntos’ of & éy rodXois a- 
vaidny émipaivertes capaci,” A\@v 
iatpoi, Kata Thy mapotpiay, pupiots 
Bpvovres Exec, kK. T. 

86 Hom. 1g. in 1 Cor. (t. 10. p. 
158.)—Hom. 5. in 1 Thess. (t. 11. 
p. 462 a.) KaOdarep yap npeis tas 
yuvaixas Ko\d{opev, Gray nuiy ouv- 
oixovoat éTépas éavtas Sow" otTe 
kal nets kokaCépueOa, Kav un id TOV 
vopov ‘Papaiwy, adX’ brs tod Ceod" 
Kal yap Kai TovtTo potxeia e€oti’ por- 
xela yap ov pdvov Te érépm auv- 
eCevypévny potyaoOa, adda kal Td 
Sedeuevoy adrov yuvatki. 

87 Ep. 30. [al.177.] Epitaph. Fa- 
biole. See before, s. 1. p. 70, pre- 
ceding. 


Then by 
Honorius. 


88 Divorces, and how ° 


husbands. But as he in some measure restrained the great 
liberty of divorcing upon any occasion, which the Heathen 
laws before had allowed men, so he granted men liberty in 
more cases to put away their wives than had been generally 
thought consistent before with the strict interpretation of the 
law of Christ. For that, as I showed before [in the preceding 
section], takes the exception of fornication or adultery in the 
strictest sense: but Constantine allowed divorce in cases that 
cannot be called fornication in the strict sense, but require 
a much larger interpretation. And whether he consulted the 
Christian bishops at that time before he made his law; or 
whether the bishops then had that extensive notion of for- 
nication including other great crimes, such as murder, sorcery, 
sacrilege, and the like, as Mr. Selden supposes they had, is 
what I will not venture to assert, because many in those times 
were of a different opinion. 

4. However, it is certain that the following emperors trod 
in the same steps, still adding more causes of divorce to the 
first three which Constantine had allowed. For Honorius not 
only allowed of divorces both in men and women for great 
crimes, but also gave way to divorces for lesser faults, only 
imposing a slight penalty upon them. For by one of his 
laws 68, a man for great crimes might put away his. wife, 
and recover both his espousal gifts and dowry, and marry 
again as soon as he pleased: and for lesser faults he might 


put her away without any other punishment than loss of 


the dowry, and confinement not to marry within two years. So 
that here was plainly permitted a greater liberty of divorce 
than had been allowed by the law of Constantine before. 
Which made Asterius Amasenus*®? complain, as we have heard 
before, ‘ that husbands were mere hucksters in marriage ; 
changing their wives as they did their clothes; building new 
bride-chambers as often and as easily as they did their shops 
at fairs; marrying the portion and the goods, and making 


XXIL v. 








88 Cod. Theod. 1. 3. tit. 16. de 
Repudiis, leg. 2. (t. 1. p. 313.) Sane 
si divortium prior maritus objecerit, 
ac mulierl grave crimen intulerit, 
persequatur legibus accusatam, im- 
petrataqne vindicta, et dote potiatur, 
et suam recipiat largitatem, et du- 


cendi mox alteram liberum sortiatur 
arbitrium. Si vero morum est culpa, 
non criminum, donationem recipiat, 
et dotem relinquat, aliam post bien- 
nium ducturus uxorem. 

89 Hom. 5. See before, s. 1. n. 69, 
preceding. 





§ 4, 5. allowed or disallowed. 89 


wives a mere gain and merchandize; for any little offence 
presently writing a bill of divorce, and leaving many widows 
alive at once.’ And Gothofred himself complains %, ‘ that this 
was the great blemish of this age: for it had been more 
agreeable to the divine law not to have suffered such divorces 
at all, rather than to have allowed them only with such slight 
penalties put upon them.’ 

5. But Theodosius Junior went yet a little further in the ana Theo- 
former part of his reign. For he abrogated the two preceding dosius Ju- 
laws of Constantine and Honorius, and reduced back again — 
into use the old Roman laws about divorces, by a Novel, anno 
439, which runs in these terms %!: ‘ We command that mar- 
riages be contracted by mutual consent; but when they are 
contracted, they shall not be dissolved otherwise than by 
giving a bill of divorce. But in giving a bill of divorce, 
and making inquiry into the causes or faults proper to be 
alleged for divorce, we think it hard to exceed the rules of 
the ancient laws. Therefore now abrogating those constitu- 
tions which command heavy penalties to be laid upon husbands 
or wives dissolving marriage, we by this constitution appoint, 
that divorces, and faults alleged as reasons for divorce, and 
the punishments of such faults, be reduced to the ancient laws 
and the answers of the prudent.’ But this abrogation of those 
two former laws, as Mr. Selden 92 observes, was doubtless dis- 
pleasing to very many, as seeming to introduce again the 
licentiousness of old Paganism in the matter of divorces, and 
to permit them to be made for any fault or crime whatsoever. 
Therefore within a few years Theodosius himself revoked this 








% In Honorii dictam legem. (t.1. 
p- 314. sub. fin. s. 3.) Que sane 
magna hujus evi labes fuit. Divino 
enim precepto convenientius non 
ita dissociari conjugia quam poenas 
imponi. 

91 Novel. 17. ad calc. Cod. Theod. 
(t. 6. append. p. 9.) Consensu licita 
matrimonia posse contrahi, contracta 
non nisi misso repudio dissolvi pre- 
cipimus..... Sed in repudio culpa- 
que divortii perquirenda, durum est 
legum veterum moderamen exce- 
dere. Ideo constitutionibus abro- 
gatis, que nunc maritum nunc mu- 


lierem matrimonio soluto precipiunt 
peenis gravissimis coerceri, hac con- 
stitutione repudia, culpas culparum- 
que coerctiones ad veteres leges 
responsaque prudentum  revocari 
censemus. 

92 Uxor Hebraica, 1. 3. c. 28. 
p- 567. (t. 1. v. 2. p. 832.) Sed 
abrogatio hee procul dubio com- 
pluribus admodum displicuit, ut- 
pote que Paganismi in divortiis 
libertatem reducere, aut omnimo- 
dum ob crimen culpamve ea fieri 
permittere visa est. 


90 Divorces, and how XXII. v. 


constitution, making another law%, anno 449, wherein he 
specified more particularly the causes for which either man 
or woman might lawfully give a bill of divorce. ‘If any 
woman found her husband to be an adulterer, or a murderer, 
or a sorcerer, or attempting any thing against the government, 
or guilty of perjury; or could prove him a robber of graves, 
or a robber of churches, or guilty of robbery upon the high- 
way, or a receiver or encourager of robbers, or guilty of 
plagiary or man-stealing ; or that he associated openly in her | 
sight with lewd women; or that he insidiously made attempt 
upon her life by poison or sword, or any other way; or that | 
he beat her with stripes contrary to the dignity of free-born | 
women : in all these cases she had liberty to right herself by | 
a bill of divorce, and make her separation good against him at 
the law.’ In like manner, ‘if the husband could prove his wife 
to be an adulteress, or a sorceress, or a murderer, or a pla- : 
giary, or a robber of graves, or a robber of churches, or an 
harbourer of robbers; or that she feasted with strangers 
against his knowledge or his will; or that she lodged out 
all night without any just and probable cause against his 
consent; or that she frequented the games of the circus, or 





%3 Cod. Justin. 1. 5. tit. 17. de Re- 
pudiis, leg. 8. (t. 4. pp. 1242, 1243, 
1244.) Si qua igitur maritum suum 
adulterum, aut homicidam, aut ve- 
neficum, vel certe contra nostrum 
imperium aliquid molientem, vel 
falsitatis crimine condemnatum in- 
venerit ; si sepulchrorum dissoluto- 
rem, si sacris edibus aliquid sub- 
trahentem, si latronem vel latronum 
susceptorem, vel abactorem, aut 
plagiarium, vel ad contemptum sui 
domusve sue, ipsa inspiciente, cum 
impudicis mulieribus, quod maxime 
etiam castas exasperat, ccetum ine- 
untem, si suz vite veneno, aut gla- 
dio, aut alio simili modo insidiantem, 
si se verberibus, que ingenuis aliena 
sunt, afficientem probaverit.... Vir 
quoque pari fine claudetur, nec li- 
cebit ei sine causis apertius desig- 
natis propriam repudiare jugalem. 
Nec ullo modo expellat, nisi adul- 
teram, vel veneficam, aut homici- 
dam, aut plagiariam, aut sepulchro- 


rum dissolutricem, aut ex sacris 
edibus aliquid subtrahentem, aut 
latronum fautricem, aut extrane- 
orum virorum, se ignorante vel 
nolente, convivia appetentem; aut 
ipso invito sine justa et probabili 
causa foris scilicet pernoctantem, 
vel circensibus vel theatralibus lu- 
dis, vel arenarum spectaculis in 
ipsis locis, in quibus heec assolent 
celebrari, se prohibente, gaudentem; 
vel sibi veneno, vel gladio, aut alio 
simili modo insidiatricem; vel con- 
tra nostrum imperium aliquid ma- 
chinantibus consciam, seu falsitatis 
se crimini immiscentem invenerit, 
aut manus audaces sibi probaverit 
ingerentem: tunc enim necessario 
ei discedendi permittimus faculta- 
tem, et causas dissidii legibus com- 
probare. .... Quod si preter hee 
nupserit, erit ipsa quidem infamis: 
connubium vero illud nolumus nun- 
cupari. 











§ 5, 6, 7. allowed or disallowed. 91 


the theatre, or the place where the gladiators or fencers used 
to fight, against his prohibition; or that she made attempts 
upon his life by poison or sword, or any other way; or was 
partaker with any that conspired against the government; or 
guilty of any false witness or perjury ; or laid bold hands upon 
her husband: in all these cases the man had equal liberty 
to give his wife a bill of divorce, and make his action good 
against her at the law. But if the woman divorced herself 
without any of the foresaid reasons, she was to forfeit her 
dowry and espousal gifts, and to remain five years without 
marrying again. And if she pretended to marry within that 
time, she was to be reputed infamous, and her marriage to be 
reckoned as nothing. But if she rightly proved her cause, 
she was to recover her dowry and ante-nuptial gifts, and 
had liberty to marry again within a year. And if the man 
made good his action against the woman, he might retain the 
dowry and espousal gifts, and marry again as soon as he 
pleased.’ 

6. Not long after Valentinian III. published a novel, wherein And Valen- 
abolishing the old Roman practice of making divorces without {is5 
any other cause but mere consent of both parties, which, though 
forbidden by Constantine, had crept into use again, he reflects 
upon the first novel of Theodosius, which also permitted such 
divorces by mutual consent: and ordered %, ‘that the decrees 
of Constantius (or rather Constantine, for so it should be read) 
concerning the dissolution of marriage should be observed,’ per- 
mitting none to dissolve their marriage barely by mutual con- 
sent. 

7. Yet, notwithstanding this, Anastasius about the year 497 And Ana- 
brought in that antiquated practice again. For though he “**"* 
commended the last constitution of Theodosius Junior as an 

- excellent law, yet he relaxed the force of it in this one point; 
ordering %, ‘that if a divorce was made by mutual consent of 


91 Novel. 12. de Episcopali Judi- nostro Constantio [leg. Constantino | 
cio, c. 7. ad cale. Cod. Theod. (t. 6. decreta sunt, intemerata serventur. 
append. p. 27. col. sinistr.) In ipso- 9 Cod. Justin. 1. 5. tit. 17. de 
rum matrimoniorum reverentia et Repudiis, leg. 9. (t. 4. p. 1245.) Si, 
vinculo, ne passim et temere dese- constante matrimonio, communi con- 
rantur, antiquata novella lege, gue sensu tam viri quam mulieris repu- 
solvi conjugia sola contraria volun- dium sit missum, quo nulla causa 
tate permiserat, ea que a divo patre continetur, que consultissime con- 





92 XXII. v. 


the man and woman, without alleging any of those causes 
against each other that are mentioned in Theodosius’s law, the 
divorce should be allowed; and the woman should not be 
obliged to wait five years before she married, as some former 
laws directed, but after one year was expired, she should have 
free liberty to marry as she pleased a second time.’ 

8. Thus stood the business of divorces in the civil law to the 
time of Justinian %, anno 528, when by a new decree of his 
own he not only confirmed all the causes of divorce that had 
been declared legal by the long constitution of Theodosius, but 
added one more to them which had never been mentioned be- 
fore; viz. the case of imbecility in the man, whom the wife 
after two years for this reason might put away by a bill of 
divorce. And this he again repeats in one of his Novels %, 
only with this difference, that instead of two years there should 
be allowed three. In another law % he adds to all the former 
causes of divorce these that follow, viz. ‘ If the wife industriously 
use means to cause abortion; or be so lewd and luxurious as 
to go into a common bath with men; or endeavour, when she 
is in matrimony, to be married to another man.’ But he here- 
by cancelled and abolished all such ancient laws as allowed of 
divorce for light and trivial causes. He repeats the same 


Divorces, and how 


And Justi- 
nian. 





stitutioni divee memorize Theodosii 
et Valentiniani inserta est, licebit 
mulieri non quinquennium expec- 
tare, sed post annum ad secundas 
naps convolare. 
Cod. 1.5. leg. 10. (t.4. p.1245.) 
In causis jam dudum specialiter de- 
finitis, ex quibus recta mittuntur 
repudia, illam addimus, ut, si mari- 
tus uxori ab initio matrimonii usque 
ad duos annos continuos compu- 
tandos coire minime propter natu- 
ralem imbecillitatem valeat, possit 
mulier vel ejus parentes sine peri- 
culo dotis amittende repudium ma- 
rito mittere : ita tamen, ut ante nup- 
tias donatio eidem marito servetur. 
94 Novel. 22. c. 6. (t. 5. p. 162.) 
Per occasionem quoque necessariam, 
et non irrationabilem distrahitur ma- 
trimonium, quando aliquis impotens 
fuerit coire mulieri, et agere que a 
natura viris data sunt: si biennium 
quidem secundum de hoc a nobis 


pridem scriptam legem transcurrat 
ex nuptiarum tempore, ille vero 

ula pro veritate est vir non osten- 

at. Licebit enim mulieri aut ejus 
parentibus disjungere matrimonium, 
et mittere repudium, vel si noluerit 
hoc maritus..... Hanc itaque legem 
corrigimus brevi quadam adjectione. 
Non enim biennium numerari so- 
lum ex ipso tempore copulationis : 
sed triennium volumus. Edocti 
namque sumus, ex iis, que ante 
heec provenerunt, quosdam, amplius 
quam biennium non valentes, postea 
potentes ostensos ministrare filiorum 
procreationi. 

% Cod. leg. 11. (t. 4. p. 1247.) 
Si forte uxor sua ope vel industria 
abortum fecerit, vel ita luxuriosa 
est, ut commune lavacrum cum vi- 
ris libidinis causa habere audeat ; 
vel, dum est in matrimonio, alium 
maritum sibi fieri conata fuerit, &c. 








§ 8. 


allowed or disallowed. 93 


causes of divorce in other novels, and adds to them some other 
cases: as, ‘if a man or woman was minded to betake them- 
selves to a monastic life, they might then give a bill of divorce, 
without alleging any other cause of ‘separation :’ which was a 
new law of Justinian’s 9%; for this was never allowed as a just 
cause of divorce before. He allowed also that a bill of divorce 
might be given in case either party was a long time detained 
in captivity: which sort of divorces were said to be made 
cum bona gratia 97, not for any crime, but, as it is called, for 
other reasonable causes. Thus stood the matter of divorces in 
the time of Justinian, when the civil law was fully revived and 
settled in the Roman empire. What new laws or alterations 
were afterward made by other princes either in the East or 
West to the time of the Reformation, the reader that pleases 
may see in Mr. Selden 98, who carries the history down to the 
last ages: but this is beyond the limits of the present discourse, 
which is designed only to account for the practice of Church 


or State in the primitive ages 99. 


% Novel. 117. ¢. 12. (t. 5. p- 509-) 
Preedictis itaque causis prospeximus 
etiam has nominatim adjicere, ex 
quibus matrimonia sine pcena licet 
transigere; hoc est, de iis, qui non 
potuerunt ab initio nuptiarum mis- 
ceri suis uxoribus, et quee per natu- 
ram viris concessa sunt agere. In- 
super de iis viris, ac foeminis, qui 
consistente matrimonio sanctimoni- 
alem conversationem, et monasterii 
habitationem eligerint; et de iis per- 
sonis, que in captivitate aliquanto 
tempore detinentur: in his enim 
tribus casibus, que de eis prioribus 
nostris legibus continentur, firma 
esse sancimus.— Conf. Cod. 1. 1. 
tit. 3. de Episc. leg. 52. See b. 7. 
ch. 3. 8. 3. V. 2. p. 356. n. 20.—No- 
vel. 134. C. II. (t. 5. p. 601.) Quia 
vero aliqui nostram legem transcen- 
dere student, in qua evidenter cau- 
sas enumeravimus, ex quibus solum 
repudia possunt transmitti aut a 
viro aut a muliere, jubemus preter 
illas causas nullo modo repudia 
fieri, &c. 


97 Novel. 22. c. 14. (t. 5. p. 167. 
med.) Mitiores itaque nuptiarum 
solutiones, tanquam generali qua- 
dam ratione sub bona gratia factis 
disjunctionibus, sciendum est tales 
esse quodammodo. [Conf. c. 4. (p. 
162.) Distrahuntur ... matrimonia. 
Alia quidem consentiente utraque 
parte....Alia vero per occasionem 
rationabilem, que etiam bona gratia 
vocatur. Ep.] 

93 Uxor Hebraica, 1. 3. cc. 29, 30, 
&e. (t. I. v. 2. pp. 836, seqq.) Jus 
Czsareum, quod post Justiniani sz- 
culum, &c. 

99 [The end of the ninth volume 
of the original edition, first pub- 
lished in 1722, when the Author 
was Rector of Havant, Hants. His 
tenth volume, containing a long pre- 
face, the twenty-third book, and 
the indices, was issued in the same 
year. That preface, however, which 
of itself is truly valuable, I have 
placed with other prolegomena in 
the first volume of this new edi- 
tion. Ep.] 





The end of the ninth volume of the original edition, 1722. 


94 Of cemeteries XXIII. i. 


BOOK XXIII. 





OF FUNERAL RITES, OR THE CUSTOM AND MANNER OF BURY- 
ING THE DEAD, OBSERVED IN THE ANCIENT CHURCH. | 





— 


CHAP, I. 


Of cemeteries, or burying places, with an inquiry how and 
when the custom of burying in churches first came in. 





A cemetery 1. Brrore we say any thing of the sacred rites and customs 
vame for 2 observed in burying the dead, it will be necessary to give 


burying some account of the place where they were buried. That the 
place and a se L s 

church. | Christians had anciently some places peculiar to themselves for 
How this burying their dead, is evident from hence, that they often met 
came to eins. : rite : 

pass. in times of persecution to celebrate divine service at the graves 


and monuments of their martyrs: which had not been proper 
places for such meetings, had they been common to them with 
the Heathens. These were called by a general name xoupn- 
Tipia, cemeteria, dormitories or sleeping places, because they 
esteemed death but a sleep, and the bodies there deposed not 
properly dead, but only laid to sleep till the resurrection should 
awaken them. These were otherwise called arew sepultura- 
rum', and crypte?, because they were vaults often made under 
ground, where the Christians could meet with greater safety to 
hold religious assemblies in time of persecution. Upon which 
account, as I have noted elsewhere, all these were common 
names both of burying places and places of religious assem- 
blies. Whence the Heathens often, when they would forbid 





1 Ad Scapul. c. 3. (p. 70 a.) Sicut 
et sub Hilarione preside, cum de 
areis sepulturarum nostrarum ac- 
clamassent, Aree non sint ! aree 
ipsorum non fuerunt: messes enim 
suas non egerunt. 

2 In Ezek. c. 40. (t. 5. p. 468 b.) 


Dum essem Rome puer, et liberali- 
bus studiis erudirer, solebam cum 
ceteris ejusdem etatis et propositi, 
diebus Dominicis sepulchra Aposto- 
lorum et Martyrum circuire; cre- 
broque cryptas ingredi, &c. 

$B. 8. ch. 1. 8.9. 0. 3: Pi ak. 





§ 1, 2. or burying places. 95 


Christians to hold any assemblies for divine service, forbade 
them their arew ; as in that place of Tertullian*, Aree non 
sint! Let the Christians have none of their aree to meet in! 
and the like prohibitions we find in other places. So in like 
manner Atmilian, the Roman prefect, tells Dionysius, bishop 
of Alexandria®, ‘that they should not have liberty to go into 
their cemeteries, as they called them, and there hold their 
assemblies for divine worship.’ In all which places it is evident 
the words are taken promiscuously both for burying places 
and places of assembling for religious worship. Which would 
incline a man almost to think, were there not otherwise insu- 
perable arguments against it, that it was the ancient custom of 
the most primitive Christians to bury in churches. 

2. But upon a nicer inquiry and more exact view, we are No burying 
sure there neither was nor could be any burying in churches, ere 
properly speaking, for the first three hundred years. Necessity churches 
sometimes forced the Christians, during this interval, to hold een Phas 
their assemblies in the burying places of the martyrs, and so ‘red years. 
make a sort of extraordinary and temporary churches of them; 
as they might do of any cave or place of retirement in such 
circumstances: for, as Dionysius of Alexandria® well words it, 
‘Every place is instead of a temple in time of persecution, whe- 
ther it be a field, or a wilderness, or a ship, or an inn, or a 
prison.’ But this occasional use, in an extraordinary case and 
extreme necessity, does not properly make them churches, that 
is, places set apart only for divine service. And therefore the 
occasional meetings of the primitive Christians in their ceme- 
teries, or at the graves and monuments of the martyrs, did not 
as yet turn them into churches: neither can it be said with 
any propriety upon this account, that they then buried in 
churches, but only that they made a sort of extraordinary 
churches or places of occasional assembly at the graves or 








4 Ad Scapul. c.3. See n. 1, pre- 
ceding.— Gest. Purgat. Cecilian. ad 
calc. Optat. p. 272. (p. 95 b. col. 
sinistr.) Nam cives in area marty- 
rum fuerunt inclusi.— Ibid. p. 277. 
{p. 96 d. col. dextr.) Tollat aliquis 
de vestris in area, ubi orationem fa- 
citis, et illic ponantur.—Pass. Cypri- 
an. p. 12. (p. 14.) See afterwards, 
8. 2. n. 22, following. 


5 Ap. Euseb. 1.7. c. 11. (v. 1. p. 
335- 30.) Ovdapas b€ eE€ora oid're 
tpiv ote GAdots 7 avvddous Trovei- 
aOa, 7) cis Ta KaAOvpEva KOLUNTHpLA 
eiovevat. 

6 Ap. Euseb. ibid. c. 22. (ibid. p. 
347- 10.)...Kai was 6 ths Kad’ exa- 
orov Od\tipews Téros, TavnyuptKor Hiv 
yéyove xwpiov’ aypds, €pnuia, vais, 
travdoxetov, Seapwrnpiov. 


96 Of cemeteries XXIIL i. 


burying places of the dead. Their churches, which were their 
standing and proper churches, were chiefly then in cities, and 
in most places it may be in cities only: and the Roman laws — 
all that time forbade all burying in cities to persons of every 
rank and quality whatsoever. Consequently, the Christians, 
who lived in a due obedience and subjection to the Roman 
laws in all things of an innocent and indifferent nature, no 
ways interfering with the necessary rules of their religion, 
were as ready to comply with this mnocent law or custom 
as any others: and that is an undoubted argument that the 
Christians neither did nor could then bury in churches. 

The Heathens indeed themselves sometimes broke through 
the laws, and, in spite of prohibition and restraint, would pre- 
sume to bury in cities: but we no where find this accusation of 
transgressing the laws in this particular brought against the 
Christians; but rather the Christians objected the transgression 
of it to the Heathens: as Savaro, in his learned Notes upon 
Sidonius Apollinaris7, shows out of several passages of Clemens 
Alexandrinus, Arnobius, Lactantius, Julius Firmicus, Pruden- 
tius, and others. It was one of the original laws of the Twelve 


7 L. 3. Ep. 12. (p: 207.) Veteres 
in campis et agris cadavera sepelie- 
bant, non in urbibus. . .qui mos cum 
apud Greecos, tum apud Latinos ob- 
tinuit. Polybius, 1. 6. et 1.8. Dio- 
genes Laértius in Pyrrhone Helien- 
si, apud Latinos, ex.12. In urbe ne 
sepelito neve urito: que lex cum ex- 
olevisset, et plerique intra urbem in- 
humarentur, et quot Rome templa, 
tot sepulcra prius fuerant. Clemens 
Alexandrin. ad Gentes; Arnobius, 
1. 6.; Lactantius, 1.1. c. 11.; Plu- 
tarch. Rerum Romanar. c. 79.; Ju- 
hus Firmicus de Errore Prof. Relig.; 
Prudentius, 1. 1. cont. Symmachum; 
Festus I. in Argea loca. Id. III. in 
Cincia, Postea senatusconsulto cau- 
tum est, ne quis in urbe sepeliretur. 
Servius, 1. 11. ad hac, Urbique re- 
mittunt. Meminit, inquit, antique 
consuetudinis ; nam etiam ante ho- 
mines in civitate sepeliebantur, quod 
postea, Duellio consule, senatus pro- 
hibuit, et legavit ne quis in urbe se- 
peliretur. Unde mos invaluit, ut in 
continentibus urbis humatio fieret. 
Ovidius, Inque suburbano membra 


sepulta solo. M.Tullius pro Roscio; 
et T. Livius, 1.11. ab Urbe Cond. ; 
Gregor. Turon. de Glor. Confessor. 
c. 80. Quod senatusconsultum, cum 
penitus antiquatum esset, D. Hadri- 
anus restituit, 1.3. §. D. Hadria- 
nus, de Sepulch. Violato. Itemque 
ejus successor Antoninus Pius, Capi- 
tolinus, intra urbes sepeliri mortuos 
vetuit. Paulus I. Sentent. titulo ul- 
timo, § 2. Corpus in civitatem inferri 
non licet.—Id. § 3. Sed cum leges 
ille conculcarentur, ut omnes intra 
ecclesias et urbes sepeliri vellent, id 
Christiani imperatores vetuerunt, 
leg. 6. Cod. Theod. de Sepulch. Vi- 
olato, et leg. 2. Cod. de Relig. et 
Sumpt. Funer. Leo Sapiens, No- 
vella 53., legem illam refixit, quam 
legem Galli religiose excoluerunt, 
Concilii Bracarensis primi cap. 36. : 
Nam si firmissimum hoc privilegium 
usque nunc retinent Gallie civitates, 
ut nullo modo intra ambitum muro- 
rum civitatum cujuslibet defuncti 
corpus sit humatum, &¢.—Dall. de 
Object. Cult. Relig. 1. 4. ¢. 7. (p. 
620.) Clemens Alexandrinus, &c. 








§ 2. 





or burying places. 97 


Tables®, ‘ In urbe ne sepelito, neve urito: Let no one bury or 
burn in the city.’ This was afterward confirmed, upon some 
transgression, by a decree of the senate, when Duellius was 
consul, as Savaro shows further out of Servius’s observations 
upon Virgil®. And then for some time the practice was to 
bury only in the suburbs, and not in the city, as the same au- 
thor '® shows out of Tully, Livy, and Ovid. Afterward, upon 
some invasion made again upon the law, (for the Heathens 
were still ambitious of burying in the temples,) Hadrian pub- 
lished a new edict to forbid it!, laying a penalty of forty 
pieces of gold upon any one that should presume to bury in 
the city, and as much upon the judges that permitted it; or-. 
dering the place to be confiscated, and the body to be removed. 
And no municipal or private laws in this case, Ulpian says, 
were to be regarded against the general law of the prince. 
Antoninus Pius, successor to Hadrian, revived the same law, 
forbidding any to bury the dead within the cities, as Julius 
Capitolinus!2, the writer of his Life, informs us. And Gotho- 
fred cites Paulus}, the eminent lawyer, as concurring in the 
same judgment, and giving a good reason for it: ‘It is not 
lawful for any corpse to be buried in the city, that the sacred 
places of the city be not defiled.’ Finally, Diocletian!4 men- 
tions and confirms these preceding laws by a law of his own, 
wherein he gives the same reason against burying in cities as 
Paulus did before. Hence it was that graves and monuments 
were commonly erected by the highways’ side without the 
cities, as Varro}>, an ancient Roman writer, observes; giving 


8 Cicero de Legibus, 1. 2. n. 58. 
[al. 23.] (v.14. p. 3379.) Hominem 
mortuum, inquit lex in x11 tabulis, 
in urbe ne sepelito, neve urito. 

9 See n. 7, preceding. 

10 See the same. 

11 Ulpian. in Digest. 1. 47. tit. 12. 
de Sepulchr. Violat. leg. 3. n. 5. (ap. 
Corp. Jur. Civ. t. 3. p. 1391.) Divus 
Hadrianus rescripto peenam statuit 
quadraginta aureorum in eos, qui in 
civitate sepeliunt,....et in magis- 
tratus, eadem qui passi sunt; et lo- 
cum publicari jussit, et corpus trans- 


- ferri. Quid tamen, si lex municipalis 


permittat in civitate sepeliri? Post 

rescripta principalia an ab hoc dis- 

cessum sit, videbimus: quia gene- 
BINGHAM, VOL, VIII. 


ralia sunt rescripta, et oportet impe- 
rialia statuta suam vim obtinere et 
in omni loco valere. 

12 Vit. Antonini Pii, c. 12. p. 60. 
(int. Aug. Hist. Scriptor. p. 144.) 
Intra urbes sepeliri mortuos vetuit. 

13 Sentent. 1. 1. c. ult. ap. Gotho- 
fred. in Cod. Theod. 1. 9. tit.17. de 
Sepulchr. Violat. leg. 6. (t. 3. p. 149. 
col. sinistr.) 

14 Cod. Justin. 1. 3. tit. 44. de 
Religiosis et Sumptibus Funerum, 
leg. 12. (t. 4. p. 763.) Mortuorum 
reliquias, ne sanctum municipiorum 
jus polluatur, intra civitatem condi 
jampridem vetitum est. 

19 De Lingua Latina, 1. 5. cited 
by Gothofred. Vid. ubi supra. (t. 3. 


H 


98 . Of cemeteries XXIIL i. 


a further reason for it, ‘that passengers might be admonished 
that they themselves were mortal as well as those that lay bu- 
ried there.’ Augustus and Tiberius!® were buried in the Via 
Appia, and Domitian}? in the Via Latina. And accordingly 
Juvenal!§ speaks of the dead in general, as ‘those that lay bu- 
ried in the Via Flaminia and Latina.’ St. Peter upon this ac- 
count was buried in the Via Triumphalis beyond the Tiber, 
as St. Jerom!9 informs us: and St. Paul in the Via Ostiensis, 
three miles without the gate of the city, as the same author”, 
and all others that speak of their deaths, assure us. Nay, 
Sidonius Apollinaris?! assures us further, that the place where 
St. Peter was buried, though there was then a church built 
over it, was still in his time (anno 470) without the pomeria, or 
space before the walls of Rome. For, speaking of his journey 
to Rome, he says, ‘ before ever he came at the pomeria of the 
city, he went and saluted the Church of the Apostles, which | 
stood in the Via Triumphalis. Which implies that his monu- | 
ment and church was still without the walls. And so generally , 
the graves and monuments of the martyrs are spoken of as | 
being without the cities: as St. Cyprian?? in the Via Mappa- | 
liensis ; and Sixtus [the Second, anno 260] in the Cemetery 
of Calixtus?? im the Via Appia, and his six deacons in the 


p. 148. col. dextr.) sive ap. Oper. 
Varron. (p. 53.,sub im.) Sic moni- 
menta, que in sepulchris. Et ideo 
secundum viam sunt, quo preeter- 
euntes admoneant, et se fuisse, et 
illos esse mortales. 

16 Vid. Senece Apocolocynth. 
Claud. (Ed. Paris. 1607. p. 931.) 
Appi Vize curator est, qua scis et 
Divum Augustum et ‘Tiberium Cz- 
sarem ad Deos isse. 

17 Vid. Sueton. Vit. Domitian. 
c. 17. (p. 341.) Cadaver ejus, popu- 
lari sandapila per vespertiliones ex- 
portatum, Phyllis nutrix in subur- 
bano suo Latina via funeravit. 

18 Sat. 1. in fine (ap. Corp. Poet. 
Lat. t. 2. p. 1144.) Quorum Flami- 
nia tegitur cinis atque Latina.— Vid. 
plura ap. Dempster. in Rosin. An- 
tiquit. 1. 5. c. ult. (p. 1006 d. 4, seqq.) 
Ut olim in puteis, &c. 

19 De Scriptor. Eccles. [al. De 
Vir. Illustr.] c. 1. (t. 2. p. 813.) Se- 
pultus Rome, in Vaticano, juxta 


Viam Triumphalem, totius orbis 
[al. urbis] veneratione celebratur. 

2 Tbid. c. 5. (p. 823.) Neronis 
anno, eodem die, quo Petrus, Romee 
pro Christo capite truncatur, sepul- 
tusque est in Via Ostiensi, anno 
post passionem Domini tricesimo 
septimo. 

21 L.1. Ep. 5. (p. 28.) Ubi pri- 
usquam vel pomeeria contingerem, 
triumphalibus Apostolorum limini- 
bus affusus, omnem protinus sensi 
membris male fortibus explosum 
esse languorem, &c. 

22 Vid. Passion. Cyprian. (p. 14.) 
Ejus corpus propter Gentilium curi- 
ositatem in proximo positum est — 
cum cereis et scolacibus, in areis 
Macrobii Candidi procuratoris, que 
sunt in Via Mappaliensi juxta pisci- 
nas, cum voto et triumpho magno. 

23 Pontifical. Vit. Sixti. [Vid. 
Anastas. Bibliothecar. De Vit. Pon- 
tif. s. 25. (Rom. 1718. p. 26.) Qui 
vero sepultus est in Coemiterio Ca- 











§ 2, 3. or burying places. 99 


Cemetery of Preetextatus in the Via Appia; and St. Laurence in 
the erypta in the Via Tiburtina. And upon this account in after- 
ages, when they held assemblies at the monuments of the mar- 
tyrs, we always find them speaking of ‘ going out of the cities 
into the country, where the martyrs lay buried.’ Thus Chry- 
sostom in one of his Homilies upon the Martyrs*‘ says, ‘ As 
before, when the festival of the Maccabees was celebrated, all 
-the country came thronging into the city: so now, when the 
festival of the martyrs, who lie buried in the country, is cele- 
brated, it was fit the whole city should remove thither.’ In 
like manner, speaking of the festival of Drosis the martyr2, 
he says, ‘though they had spiritual entertainment in the city, 
yet their going out to the saints in the country afforded them 
both great profit and pleasure.’ 

From all which it is evident to a demonstration, that for the 
three first centuries the Christians neither did nor could bury 
in the cities or city-churches, because the Roman laws, with 
which they readily complied, were absolutely against it. If 
afterwards at any time we meet with martyrs lying in churches, 
that is only to be understood of the relics of martyrs trans- 
lated into the city-churches, or of churches newly built. in the 
country over the graves and monuments of the martyrs. Nei- 
ther of which has any relation at all to burying in churches ; 
because the one was only the translation of their ashes in an 
urn some ages after, and the other rather an erecting of new 
churches in the places where the martyrs lay buried some ages 
before, than any proper burial of the martyrs in churches. 
Though this gave the first occasion in future times to the inno- 
vation that was made in this matter of burying in churches, as 
we shall see more hereafter. 

8. Meanwhile let it be observed, that the common way of But either 
burying, for this interval of three hundred years, was either in Vo. 
graves with monuments set over them in the public roads, or erected by 


: ‘ the publi 
else in vaults and catacombs for greater safety made in the oan wae 


lixti, Via Appia, 8. Idus Augusti. 24 Hom. 65. t. 5. p. 972. See 
Beatus autem Laurentius sepultus b. 20. ch. 7. s. 3. v. 7. p. 342. 0.58. 
est Via Tiburtina in Ceemiterio Cy- 25 Hom. 67. t. 5. p. 989. See 
riacetis, in agro Verano, in crypta ibid. p. 343, the latter part of n. 59. 
cum aliis multis martyribus, 4. ldus_ ...TAnpns peév yap, x. T- A. 

Augusti, &c._ Ep.] 


H2 





100 Of cemeteries XXIIE. i. 
and cata- fields and under ground. For that they had such vaults for 
eRe this purpose, called erypte and arenaria, from their being 

a : ; ‘ 3 Z 
ma wy digged privately in the sand under ground, is evident both 


from the ancient and modern accounts of them. Baronius?® 
tells us there were about forty-three such in the suburbs of 
Rome: and Onuphrius27 gives us a particular account of their 
names, taken from the names of their founders, or such cha- 
ritable persons as were at the pains or charge to build or re- 
pair them: and, what is chiefly remarkable, he tells us the 
places where they were ; viz. not in the city, but in the ways or 
roads without the walls, leading from Rome to other places, as 
the Via Appia, Aurelia, Ostiensis, Nomentana, Tiburtina, La- 
tina, Salaria, Flaminia, Portuensis, Ardeatina, Lavicana, &c. 


26 An. 226. n.g. (t.2. p. 343 b.) 
Preter ccemeteria duo, Callisti et 
Calepodii, quorum hic mentio est, 
illud fuit cum primis nobilissimum, 
positum in Vaticano, in quo S. Petri 
et aliorum plurium summorum pon- 
tificum corpora condita sunt: aliud 
Ostianum, Via Salaria, in quo idem 
S. Petrus dicitur baptizasse, cujus 
mentio est in Actis Liberii Pape: 
quintum Ad Nymphas dictum, Via 
Numentana, in predio Severe, sep- 
timo ab urbe lapide: sextum Soteris 
nominatum, haud longe a coemeterio 
Callisti : juxta quod etiam septimum 
situm erat coemeterium Zephyrini: 
octavum Preetextati, Via Appia: no- 
num Pontiani: Cyriace Matronz 
decimum, in agro Verano: undeci- 
mum Lucine, Via Aurelia: duode- 
cimum Aproniani, Via Latina: deci- 
mum tertium Felicis Pape, Via Au- 
relia, secundo ab urbe lapide: deci- 
mum quartum Priscillz, Via Salaria, 
tertio ab urbe lapide, juxta cryptam 
Sancti Crescentionis : quintum deci- 
mum Timothei, Via Ostiensi, in loco, 
ubi nunc est basilica 8. Pauli: deci- 
mum sextum Novelle dictum, Via 
Salaria: decimum septimum S. Bal- 
bine, inter Viam Appiam in Ardea- 
tinam, idemque nominatum Marci 
Pape: insuper ceemeterium Julii, 
Via Flaminia: aliud ejusdem nomi- 
nis, Via Aurelia: rursus aliud ejus- 
dem quoque nominis, Via Portuensi, 
quod numeratur vigesimum: rur- 
sum coemeterium Damasi, inter Viam 


Ardeatinam et Appiam: vigesimum 
secundum vero quod dicebatur Ana- 
stasii Pape, tempore pacis intra ur- 
bem in Esquilino factum: vigesi- 
mum tertium Hermetis: aliud Ni- 
comedis, Via Ardeatina: vigesimum 
quintum Sancte Agnetis, Via No- 
mentana: vigesimum sextum Sanctz 
Felicitatis, Via Saleria: vigesimum 
septimum dictum Jordanorum: vi- 
gesimum octavum Nerei: Sancto- 
rum Felicis et Adaucti undetrigesi- 
mum: trigesimum vero Tiburtii et 
Valeriani: trigesimum primum san- 
ctorum Petri et Marcellini, Via La- 
vicana: trigesimum secundum Mar- 
ci et Marcelliani: quod sequitur tri- 
gesimum tertium dictum Quarti et 
Quinti: itemque illud Sanctze Aga- 
the, Via Aurelia: trigesimum quin- 
tum coemeterium Ursi: et aliud quod 
dictum est Cardianum: trigesimum 
vero septimum dictum est, Inter 
Duas Lauros: trigesimum octavum 
ad clivum cucumeris, Via Salaria: 
ceemeterium vero Thrasonis ad san- 
ctum Saturninum ponitur trigesi- 
mum nonum: quadragesimum vero 
Cyriaci, Via Ostiensi: quadragesi- 
mum primum Petronille: quadrage- 
simum secundum Januarii: denique 
quadragesimum tertium Simplicii et 
Serviliani. Quorum omnium fit 
mentio in libro de Romanis Pontifi- 
cibus, et aliis in locis. 

27 De Coemeter. c. 12. (p.31—41.) 
where he gives the names and titles 
of forty-three. 











or burying places. 101 


Which are the known roads leading to the neighbouring cities 
about Rome. And by this we may understand what St. Jerom 
means, when he says?8, ‘it was his custom, when he was a boy 
at school in Rome, on Sundays to go about and visit the sepul- 
chres of the Apostles and martyrs, and often to enter into the 
vaults, which were digged deep into the ground, and, on each 
side as one went in, had along by the walls the bodies of such 
as lay buried: and were so dark, that to enter in them was, in 
the Psalmist’s language, almost like going down alive into 
hell: the light from above peeped in but here and there, a 
little to take off the horror of darkness, not so much by win- 
dows as little holes and crannies, which still left a dark night 
within, and terrified the minds of such as had the curiosity to 
visit them, with silence and horror.’ This is to be understood, 
not of any places within the city, but of those vaults which lay 
by the several ways round about Rome. And the description 
agrees very well with the account which Baronius?9 gives of 
one of them, called the Cemetery of Priscilla, discovered in his 
time, anno 1578, in the Via Salaria, about three miles from 
Rome. He says, ‘at the entrance of it there was one principal 
way, which on either side opened into divers other ways, and 
those again divided into other lesser ways, like lanes in a city: 
there were also some void open places fitted for their holding 


28 In Ezek. c. 40. p. 636. {t. 5. p. 
468 b.) Dum essem Rome puer, et 
liberalibus studiis erudirer, solebam, 
cum ceteris ejusdem etatis et pro- 
positi, diebus Dominicis sepulchra 
Apostolorum et martyrum circuire: 
crebroque cryptas ingredi, que in 
terrarum profunda defossz, ex utra- 
que parte ingredientium, per parie- 
tes habent corpora sepultorum, et 
ita obscura sunt omnia, ut prope- 
modum illud propheticum complea- 
tur, Descendant ad infernum viven- 
tes: et raro desuper lumen admis- 
sum horrorem temperet tenebrarum, 
ut non tam fenestram, quam fora- 
men demissi luminis putes: rursum- 
que pedetentim acceditur, et ceca 
nocte circumdatis illud Virgilianum 
proponitur,— Horror ubique animos, 
simul ipsa silentia terrent. 

29 An. 130. n. 2. (t. 2. p. 82 b.) 
Vidimus sepiusque lustravimus Pris- 
cillz coemeterium, haud pridem in- 


ventum atque refossum Via Salaria, 
tertio ab urbe lapide; quod nullo 
magis proprio vocabulo dixerimus 
pre ejus amplitudine, multisque at- 
que diversis ejusdem viis, quam 
subterraneam civitatem: quippe quod 
ipsius ingressu primaria via ceteris 
amplior pateat, que hinc inde diver- 
sas vias habeat, easdemque frequen- 
tes, que rursus in diversos viculos 
dividantur et angiportus: rursus, ut 
in civitatibus, statis locis velut fora 
quedam, ampliora sint spatia ad 
conventus sacros agendos, eademque 
sanctorum imaginibus exornata; nec 
desint, licet nunc obstructa, ad lu- 
men recipiendum desuper excisa fo- 
ramina. Obstupvit urbs, cum in 
suis suburbiis abditas se novit ha- 
bere civitates, Christianorum tem- 
pore persecutionis olim colonias, 
modo autem sepulchris tantum re- 
fertas, &c. 


102 Of cemeteries XXIII. i. 


of religious assemblies, which had in them the effigies and re- 
presentations of martyrs. And likewise there were holes at the 
top of it to let in light, but these were long ago stopped up.’ 
These catacombs of Rome have made the greatest noise in 
the world, but there were such belonging to many other cities. 
Bishop Burnet describes those of Naples?°, which, he says, are 
without the city, and much more noble and spacious than those 
of Rome. He supposes them to be made by the Heathens, and 
not by the Christians: which is not a dispute material in our 
present inquiry ; because, whether they were made by the one 
or the other, (probably some were made by each?!,) they were 
still without the walls of the cities; which is enough to our 
present purpose. And to this agrees the testimony of that 
ancient writer under the name of St. Chrysostom %2, who says 





30 Travels, Letter 4. (p. 201.) But 
without the city, near the church 
and hospital of St. Genarro, that is, 
without the gates, are the noble 
catacombs; which, because they 
were beyond any thing I saw in 
Italy, and to which the catacombs 
of Rome are not to be compared, 
and since I do not find any account 
of them in all the books that I have 
yet seen concerning Naples, I shall 
describe them more particularly. 
They are vast and long galleries, cut 
out of the rock: there are three 
stories of them one above another. 
I was in two of them, but the rock 
is fallen in the lowest, so that one 
cannot go into it; but I saw the 
passage to it. These galleries are 
generally about twenty foot broad, 
and about fifteen foot high; so that 
they are noble and spacious places, 
and not little and narrow as the 
catacombs at Rome, which are only 
three or four foot broad, and five or 
six foot high. I was made believe 
that these catacombs of Naples went 
into the rock nine mile long: but 
for that I have it only by report: 
yet if that be true, they may perhaps 
run towards Puzzolo, and so they 
may have been the burial-places of 
the towns on that bay: but of this 
I have no certainty. I walked in- 
deed a great way, and found galle- 
ries going off in all hands without 


end; and, whereas, in the Roman 
catacombs there are not above three 
or four rows of niches that are cut 
out in the rock, one over another, 
into which the dead bodies were 
laid; here there are generally six or 
seven rows of those niches, and they 
are both larger and higher. Some 
niches are for children’s bodies ; 
and in many places there are in the 
floors, as it were, great chests hewn 
out of the rock, to lay the bones 
of the dead, as they dried, in them, 
&e. 

31 Christian catacombs are men- 
tioned in a very ancient book, called 
Depositio Martyrum, cited by Bishop 
Pearson, Annal. Cyprian. an. 258. 
p. 62. (p. 49.) Ratio, si recte capio, 
in antiquissima Depositione Marty- 
rum continetur; ubi hec leguntur, 
Tertio Kalendas Julii, Petri in cata- 
cumbas, et Pauli Ostiense, Tusco et 
Basso Coss. 

82 Hom. 17. de Fide et Lege Na- 
ture. t. 6. p. 184. (t. 1. inter Spu- 
ria, p. 829 d.) Aw maca méds, Tava 
koun mpd Tav eicdd@v Tapous Exe. 
’Eretyetai tis eioed civ eis modu Ba- 
orevovcay, kal Kon@cay TAO’T@ Kal 
duvacreia, kai Tois Gos a£idpace’ 
kal mpl in 6 gavrdtera, Br€res 
mpo@rov 5 yivera’ rdpor mpd Tay 
Todewv, Tapot pd TaY aypav* Tav- 
taxov 7d SiackdXtoy THs TaTewooEws 
Nev mpdkerra., kal TaWevdpeba TPO- 








§ 3.4. or burying places. 103 


in general, ‘that every city, nay, every village had their 
graves or burying places before the entrances into them, that 
they who went in might first consider what they themselves 
were, before they set a foot into the cities flourishing with 
riches, dignity, and power. There are graves before cities, 
and graves before fields: every where the school of ie eulty 
lies. before our eyes.’ 

Now I think upon the whole we can hardly have better proof 
of any thing than we have of this, whether we consider law or 
fact, that for the first three hundred years under the Heathen 
emperors the general rule and custom was to bury without 
the walls of the cities, and consequently neither in cities nor 
city-churches, unless by some connivance or transgression. 
Hegesippus, indeed, and Eusebius®?, and St. Jerom** after 
them, say, ‘that St. James, bishop of Jerusalem, was buried in 
the city, near the temple where he was slain :’ but St. Jerom 3° 
owns ‘ there were some who thought he was buried upon Mount 
Olivet? which is much more probable, because it is certain 
from the Gospel that it was the custom of the Jews to bury 
without the city®®; and Eusebius, speaking of the mausoleum 
or monument of Helena queen of Adiabene®’, says expressly ‘ it 
was éy mpoacteiots, in the suburbs, of Jerusalem.’ So that for 
any thing that appears to the contrary, it may be concluded to 
have been the general custom both of Christians, Jews, and 
Romans, to bury all their dead without the cities for the first 
three hundred years. 

4, Let us next examine how this matter stood in the next Burying in 
period of time, when the emperors and laws were both become pence aay 
Christian. Now here we find that the laws stood for many alas 
ages just as they were before, forbidding all burying in cities ; Ginseee 
and some new laws were made, particularly prohibiting and Caps 


for several 
ages after. 








tov eis Ti katadryopuev, kal Tore 6pav 
Ta €ow payvracpara.—Tertul. de Tes- 
timonio Anime, c. 4. (p. 66.) Vocas 
porro securos [defunctos], si quando 
extra portam cum obsoniis et mat- 
teis tibi potius parentans ad busta 
recedis, aut a bustis dilutior redis. 

33 L. 2. C. 23. (v. 1. _p. 80. 15.).. 
Kai €Baypay avrov év TO Tome, kal rt 
avrov 7 oTnAn péver Tapa T®@ vag. 

34 [De Scriptor. Eccles. 5. al. ve 
Vir. Illustr. c. 2. (t. 2. p. 819.).. 


juxta templum,ubi et precipitatus fu- 
erat,(vid. paul. ant.) sepultusest.ED. | 

35 [Ibid. Quidam e nostris in 
Monte Oliveti eum putaverunt con- 
eo sed falsa eorum opinio est. 
Ep 
36 [See Matth. 27, 60. Luke 7, 12. 
John 11, 30. Ep. 

37 Ubi supr. C. 12. (ibid. p. 61. 7.) 
Ths yero ‘Edevys . . .eloére vov oTH- 
Aa Siahaveis ev mpoagreiots deixvur- 
Tat THs viv Aiduds. 


104 Of cemeteries 


restraining men from burying in churches. For when some 
persons in Constantinople began to make an invasion upon the 
laws, under pretence that there was no express prohibition of 
burying in churches made in them, Theodosius, by a new law’, 
equally forbade both burying in cities and burying in churches; 
and this whether it was only the ashes or. relics of any bodies 
kept above ground in urns, or whole bodies laid in coffins: 
they were all to be carried and reposited without the city, for 
the same reasons that the old laws had assigned, viz. that they 
might be examples and memorials of mortality and the condi- 
tion of human nature to all passengers; and also that they 
might not defile the habitation of the living, but leave it pure 
and clean to them. And if any presumed to transgress hence- 
forward the inhibition of this law, he was to forfeit the third 
part of his patrimony: and whatever officer was assisting in 
such a funeral was to be amerced in a fine of forty pound of 
gold. And that no little quirk or subtlety should elude the 
intention of this law, and leave men at liberty to think that 
this general prohibition of burying in the city did not exclude 
men from burying in the places where the ashes of the Apostles 
and martyrs were reposited, it was expressly provided that 
they should be secluded from these repositories, as well as any 
other places within the city. 

St. Chrysostom?’ [evidently] takes notice of this law, ar- 
guing thus with sinners, whom he reckons no better than 
mere graves and sepulchres, when dead in trespasses and 
sins. ‘Consider,’ says he, ‘that no grave is allowed to be 
made in the city: therefore neither canst thou appear in the 
city that is above. For if this be forbidden in an earthly city, 
how much more in that which is heavenly? In like manner 


87 Cod. 1. g. tit. 17. de Sepul- 


dispoliatione merebitur. Ac ne ali- 
chris Violatis, leg. 6. (t.3. p. 147.) 


cujus fallax et arguta solertia ab 


XXIII. i. 


Omnia, que supra terram urnis 
clausa, vel sarcofagis corpora deti- 
nentur, extra urbem delata ponantur, 
ut et humanitatis instar exhibeant, 
et relinquant incolarum domicilio 
sanctitatem. Quisquis autem hujus 
precepti negligens fuerit, adque ali- 
quid tale ab hujus interminatione 
preecepti ausus fuerit moliri, tertia 
in futurum patrimonii parte mulcte- 
tur: officium quoque quod sibi paret, 
quinquaginta librarum auri affectum 


hujus se precepti intentione subdu- 
cat, atque Apostolorum vel martyrum 
sedem humandis corporibus zstimet 
esse concessam, ab his quoque, ita 
ut a reliquo civitatis, noverint se at- 
que intelligant esse submotos. 

38 Hom. 73. al. 74. in Matth. p. 
634. (t.7. p. 711 a.) "Evvdnoov dre 
ovdels Taos ev moder katracKevdterar* 
ovkody ovd€ od eis tv ava avavat 
durnon modw* ei yap évradOa todo 
dreipntat, TOA paAdov ekel. 


X 














or burying places. 105 


in another place®9: ‘If we bury dead bodies without the city, 
much more ought we to expel those who speak dead words 
offensive to others, and utter things they ought to conceal ; 
for such mouths are the common pest and plague of the city.’ 
The author under the name of St. Chrysostom4°, probably 
Severianus of Gabala, one of his contemporaries, had his eye 
upon this law, and those that went before, when he said, ‘ every 
city and village had their burying places before their entrance 
into them.’ This is not only an evidence of what went before, 
but also of the practice of his own times, pursuant to the law, 
about the year 400. 

Sidonius Apollinaris, a French bishop, lived almost a whole 
century after this, and he plainly intimates that it was still the 
custom in France to bury without the walls of the city in the 
open field. For speaking of the grave of his grandfather, he 
says‘!, ‘it was a field where he lay buried, filled with funeral 
ashes and the bodies of the dead, in the road and suburbs of 
the city Arverne.’ And after this the Council of Braga??2, 
anno 563, speaks of it again, as a privilege even then firmly 
retained in the cities of France, ‘that no corpse whatsoever 
was buried within the walls of any of their cities: and they 
make use of this as an argument, why no one should be buried 
in any church in Spain. Of which more by and by. 

In the mean while, if we look into Africa in the time of St. 
Austin, anno 401,.we find by an order made in the fifth Council 
of Carthage against the Donatists, that it was then the custom 
to bury still in the fields and highways. For the Donatists so 
buried the Circumeellions, their pretended martyrs, erecting 
them tombs in the fashion of altars to be their memorials. 


39 Expos. Ps. 5. t. 3. p.50- (ten 
p. 36 c.) Ei yap ra vexpa capara eo 
THs mews karabdnropey™ TOA 
padXov ToUs Ta vexpa pjpara, kat 
Tovs Ta To.adTa exbepovras kal ovde 
gvoxidcat Bovopevos, méppo Tov 
ier xen. 

40 Hom. 17. de Fide et Lege Na- 
ture. t.6. p.184. See s. 3. n. 32, 
preceding.—Vid. Macarium, Hom. 
go. (in eod. vol. atque Oper. Greg. 
Thaumaturg. Paris. 1622. p. 176 c.) 
“Qorep 6 6 vexpos axpeios, Kal 6dos Bi) 
xpyoimevav Trois exei eore’ did kal 


éxxopifovow abroy eo THs ToAEws 
kal katariBevrac* ovras kat an Vex, 
7 py pépovoa Ty éroupavioy Tou 
Ocixod fords eixéva, THY Cory THs 

XNS, @omep addéxiuos kal mavty 
amdéBAnros Tvyxdvet. 

41 L. 3. Ep. 12. (p. 206.) Campus 
autem ipse dudum refertus tam bus- 
tualibus favillis, quam cadaveribus, 
nullam jamdiu scrobem recipiebat, 
&e. 

42 Bracar. 1. c. 36. [al. Bracar. 2. 
c. 18.] See afterwards, s. 7, the 
latter part of n. 53, following. 


106 Of cemeteries XXIII. i. 


Upon which account that Council ordered 4%, ‘ that such altars 
that were so erected by the roads or in the fields, as monu- 
ments of martyrs, in which it could not be proved that the 
bodies or relics of true martyrs were reposed, should be demo- 
lished, if it. were possible, by the bishops of the respective sees 
in whose dioceses they were found.’ Which was not so ordered 
because they were buried in the fields or highways, for that 
was agreeable to the law made by Theodosius not long before ; 
but because it was doubtful whether they were true martyrs or 
not. For neither the Catholics nor Donatists did then gene- 
rally pretend to bury either in cities or in churches; but only 
some few of the Circumcellions, who were the fiercer and hotter 
part of them, in spite of all laws buried some of their pretended 
martyrs in the churches: but even these, as Optatus* tells us, 
were taken up again and cast out, because it was not lawful to 
bury any corpse in the house of God. This is the first instance 
of any, that I remember, being buried in churches; and then 
it was contradicted by the bishop of the place, by whose order 
they were cast out. No alteration as yet was made in the law 
against burying in churches. For Justinian, who cut off the 
former part of Theodosius’s law against burying in cities, re- 
tained still the latter part against burying in churches, inserting 
it into his Code 4: ‘ Let no one think that the places of the 
Apostles and martyrs are allowed to bury human bodies in.’ 
And long after this the prohibition continued to the time of 
Charles the Great, though with some exceptions in favour of 
some eminent persons, as we shall see in the sequel of the 
story, examining by what steps and degrees the contrary cus- 
tom came into the Church. 








43 C. 14. (t.2. p.1217e.) Placuit, aliqui in basilicis sepelire coepissent, 
ut altaria, que passim per agros aut Clarius [al. Clarus] presbyter in loco 


vias, tanquam memorize martyrum 
constituuntur, in quibus nullum cor- 
pus aut reliquiz martyrum conditze 
probantur, ab episcopis qui eisdem 
locis preesunt, si fieri potest, ever- 
tantur. 

4 L. 3. p. 68. (p. 71.) In loco 
Octavensi occisi sunt plurimi, de- 
truncati sunt multi; quorum cor- 
pore usque in hodiernum per deal- 

atas aras et mensas poterunt nu- 
merari. Ex quorum numero cum 


Subbulensi ab episcopo suo coactus 
est, ut insepultam faceret sepultu- 
ram. Unde proditum est mandatum 
fuisse fieri quod factum est, quando 
nec sepultura in domo Dei exhiberi 
concessa est. 

45 Cod. 1. 1. tit. 2. de Ecclesiis, 
leg. 2. (t. 4. p. 32.) Nemo Aposto- 
lorum vel martyrum sedem humanis 
[leg. humandis] corporibus existi- 
met esse concessam, &c. 








§ 4, 5,6 or burying places. 107 


5. The first thing that gave occasion to any to think of The first 
burying in churches, was the particular honour that was done #¢P "4° 
to martyrs in the fourth century, when the graves or monu- ee in 
ments where they lay buried, and where the Christians had was the 
used to assemble in times of persecution formerly for the building of 
worship of God, had now churches erected over them in the over the 
country : or else their ashes and remains were translated into #°"™ Be 
the city, and deposited in churches; and many times new tyrs in the 


churches were erected in the places where they were laid, peed : 
thence called Martyria, Propheteia, Apostoleia 46, from the bir bead 
Martyrs, Prophets, or Apostles, whose remains were trans- the city- 
lated into them. This was so much the known practice of the “uhes- 
fourth century, that I need not stand to give any particular in- 
stances of it, but only remark in general, that it had so much 
the approbation of the Church in that age, as that no such 
kind of martyria or churches were to be builded, unless the 
remains of some approved martyrs were reposited in them. 
Which appears from a canon of the fifth Council of Carthage47, 
forbidding any memorials of martyrs to be accepted as such, 
unless either the body or the relics of a martyr were certainly 
known to be deposited there. But then this was nothing to 
burying in churches, but only an honour paid to the ashes of 
the martyrs, who had been dead and buried, it may be, some 
hundreds of years before; and cannot so properly be called 
a burying in churches, as a building-of churches, and new 
erecting them in the ancient burying-places of the dead. But 
whatever it was, it was a peculiar privilege of the martyrs to 
have their remains thus reposited in the body of the church: 
the laws forbade it still to all others, and the greatest persons 
had not this honour and favour allowed them, to be interred 
in the same place where the remains of the martyrs were 
reposed. 

6. But kings and emperors had in this age a peculiar privi- The next 
lege above the rest of men, to be buried in the atrium, or ied 


46 See before, b. 8. ch. 1. s.8. under the altar, not kept above 


¥i$- p.13. 

HE. 14. (t. 2. p. 1218 a.).... Et 
omnino nulla memoria martyrum 
probabiliter acceptetur, nisi aut ibi 
corpus, aut alique certe reliquiz 
sint, &c.—These relics were buried 


ground upon the altar; for Mabil- 
lon says, No relics were set upon 
the altar to the tenth century. De 
Liturg. Gallican. 1. 1. c. 9. n. 4. (p. 
83.) Nusquam super altare posite 
sunt reliquiz, &c. 


108 Of cemeteries XXUL. i. 


church-porch, or some other of the outer buildings of the 
church. Eusebius says, Constantine had desired to be buried 

near the Apostles, whose memorial he had honoured by build- 
sh tage ing a church called by their names. But this was not under- 
outer build- stood to be a desire to be buried in the church itself, but only 
— in the porch before the church. And so far Constantius his 
son fulfilled his will, as Chrysostom 42 more than once informs 
us. ‘ His son,’ says he, ‘ thought he did his father Constantine 
a very great honour to bury him in the fisherman’s porch. 
And what porters are to the emperors in their own palaces, 
the same are the emperors to the fishermen in their graves. 
The Apostles, as masters of the place, have their residence 
within ; but the emperors’ ambition proceeds no further than 
as neighbours and attendants to take possession of the porch 
before the church.’ Again, in another place®°, speaking of the 
same matter, ‘At Constantinople they that wear the diadem 
take it for a favour to be buried, not close by the Apostles, but 
in the porch without the church, and kings are the fishermen’s 
doorkeepers.’ Thus also Theodosius Senior, and Arcadius, and 
Theodosius Junior are said, by some historians >!, to be buried : 
which is probable enough, though the ancient historians, So- 
crates, Sozomen and Theodoret, say nothing of it. 

Hitherto then for five hundred years, we see, the generality 
of Christians were still buried without the city, and only kings 
and emperors allowed to be buried within the city; and yet 
this not in the church, but only in the atrium, or churchyard, 
or in the porch, or other outer buildings of the church. 


and empe- 
rors to be 
buried in 
the atrium, 





48 De Vit. Constant. 1. 4. C. 71. 
(y.. 2. Ds 668. T+) 1+ ++ Kat Ta oOTrov- 
dacbévra aire avy Th Tav AmooTd- 
Aor KarnEwoidro pumpin, K. Tr. 

49 Hom. 26. in 2 Cor. P. 929. (t. 
10. -p. 626 x.) Kai yap kai evrav0a 
Kovoravtivoy Tov Méyay peyary TUBA 
Tay evouioey 6 mais, et Tots ™po v- 
pous kataOo.to Tov adrews" kal omep 
cioty of mudwpoi Trois Bacietow €v 
Tois Baorreiors, TOUTO Ev TH ohare 
oi Baowrelis Trois aduedot’ Kal ol pev, 
domep Seomérat TOU _T6mov, Ta evdov 
Karéxovowv" oi de, os maporkor kal 
yetroves, nyarnoay Thy addelay adrois 
apopicOnva Ovpav. 


50 Ap. libr. Quod Christus sit De- 


us, C. 8. t. 5. p. 839. (t. 1. p. 570 d.) 
Kai év 7H Kovoravrivourréhet de, ovd€ 
mpos Tous "Aroord)ous eyys, ada 
map avra Ta mpd0upa é£@ ayarnrov 
eivat evdpugay oi Ta diadjpara Tept- 
Keiuevol TA THpaTa ad’Tay KaTopuT- 
revOat, Kal yeySvaor @vpwpot Aowrdv 
Tov adéwy of Bacireis. 

51 Nicephorus, 1. 14. c. 58. (t. 2: 

p. 581 b. 1.) Gcoddaos & e& avrijs 
eS Th Tarpoa Onxy éréBarro, kata TO 
deEtov o imep@ov Tod Tay "ArrooTéhav 
onKou, ev AiO@ ‘Popaie, @ bnhady 
brepoaw 7 io ibe kal 6 matip Ap- 
Kddios kal 7 pntnp Evdogia, kai 6 
Tamros avTov Gcoddatos KateTeOnaar. 





109 


7. In the beginning of the sixth century the people also Then the 
seem to have been admitted to the same privilege of being peer 
buried in the atriwm, or churchyard before the church: but century be- 
still they were forbidden by laws both ecclesiastical and civil to pe 


bury in the church. For Justinian in his new Code, dropping pale 
the former part of Theodosius’s law, which obliged all people yards, but 
to bury without the city, still retains the latter clause 5*, which a cules 
forbids men to be buried in the seats of the martyrs and Apo- 

stles. And about the year 563, the first Council of Braga? in 

Spain allows men to be buried, if need require, in the church- 

yard under the walls of the church, but utterly forbids any to 

be buried within: giving this reason for it, ‘ that the cities of 
France still retained the ancient privilege firm, to suffer no 

dead body to be buried within the walls of the city ; and there- 

fore it was much more reasonable that this respect should be 

paid to the venerable martyrs.’ We may conclude hence, as 

we have done before, that at this time in France they were so 

far from allowing burials in the church, that as yet they did 

not suffer any corpse to be buried in the churchyard, no, nor 

any where within the walls of the city. But some time after, 

about the year 658, or 895, when the Council of Nantes was 

held, (chronologers are not exactly agreed about the time,) the 
people of France were also permitted to bury in the church- 
yard>+, or in the porch, or in the exedre or outer buildings of 

the church, but not within the church itself and near the altar 
where the body and blood of Christ is consecrated. This rule 

is again repeated in the Council of Arles 5°, and the Council of 


§ 6,7. or burying places. 





52 Cod. 1. 1. tit. 2. de Ecclesiis, 
leg. 2. See before, s. 4. n. 45, pre- 
ceding. 

53 Bracar. 1. c. 36. [al. Bracar. 2. 
c. 18.] (t. 5. p. 842 a.) Corpora de- 
functorum nullo modo intra basili- 
cam sanctorum sepeliantur, sed, si 
necesse est, deforis circa murum 
basilice usque adeo non abhorret. 
Nam si firmissimum hoc privilegium 
usque nunc manet [al. retinent] ci- 
vitates [Galliz], ut nullo modo intra 
ambitum murorum cujus libet de- 
functi corpus humetur [al. sit hu- 
matum], quanto magis hoc venera- 
bilium martyrum debet reverentia 
obtinere ? : 

54 C, Namnetens. c.6. (juxt. Ivon. 


Carnotens. Libr. Decret. part. 3. c. 
22.) Prohibendum est etiam secun- 
dum majorum instituta, ut in eccle- 
sia nullatenus sepeliantur, sed in 
atrio aut in porticu, aut in exedris 
ecclesie. Intra ecclesiam vero et 
prope altare, ubi corpus et sanguis 
Domini conficitur, nullatenus_sepe- 
liantur. [In Labbe and Cossart (t. 
g. p- 470 a.) extra ecclesiam is the 
reading instead of in ewxedris, and 
the last clause is thus, nullatenus 
habeat licentiam sepeliendi. Ev. | 

55 Arelatens. 6. c. 21. (t. 7. p. 
1238 c.) De sepeliendis mortuis in 
basilicis illa constitutio servetur, que 
ab antiquis patribus constituta est. 


XXIII. i. 


110 Of cemeteries 


Mentz 56 held anno 813, in the time of Charles the Great, out 
of which that emperor made a rule in his Capitulars *7 to the 
same purpose. Not to insist upon the uncertain canon of the 
Concilium Varense, [or Vasense,| as it is called in Gratian *8, 
which is a repetition of the canon of Nantes, we may add to 
these the rule made in the Council of Tribur °°, another synod 
in the time of Charles the Great: ‘ Let no layman for the 
future be buried in the church: yet such bodies as are already 
buried there may not be cast out, but the pavement shall be so 
made over the graves, that no footstep of a grave shall appear. 
And if this cannot without great difficulty be done for the 
multitude of corpses lately buried there, let the place be turned 
into a polyandrium or a cemetery, and let the altar be re- 
moved thence, and set in some other place, where the sacrifice | 
may be religiously offered to God.’ 

While these laws were thus made in the West, giving men 
liberty to bury in cities and churchyards, but still restraining 
them in a great measure from burying in churches, Leo 
Sapiens in the East, about the year goo, abrogated all the 
old laws against burying in cities, and left men at liberty to 
bury © within the walls or without the walls of any city, but 
still says nothing of any license to bury in churches. So 
that it is evident beyond all contradiction, that hitherto there 
was no general license granted by any laws in any part of the 
world authorizing all sorts of persons to bury in churches with- 








56 C. 52. 


See s. 8. n. 61, fol- quam projiciantur, sed, pavimento 
lowing. d 


esuper facto, nullo tumulorum ves- 


67 L. 1. ¢. 159. ap. Lindebrog. 
Leg. Antiq. (p.854.) Ut nullus dein- 
ceps in ecclesia mortuum sepeliat. 

58 Caus. 13. quest. 2. c. 15. (t. 1. 
p. 1037. 13.) Prohibendum est, &c. 
See n. 54, preceding. [Ap. Gratian. 
inl. c.... Repetitum in aliquo Va- 
rensi seu Vasensi. .... In Epitome 
quidem Conciliorum est in Vasensi, 
c. 3. The first Council of Vaison 
was held anno 442, the second anno 
529, according to Cave, both ante- 
cedent to the Council of Nantes, 
anno 658. Ep. | 

59 C. 17. (t. 9. p. 450 a.) Preeci- 
pimus, ut deinceps nullus laicus in 
ecclesia sepeliatur. ... Corpora anti- 
quitus in ecclesia sepulta nequa- 


tigio apparente, ecclesiz reverentia 
conservetur. Ubi vero hoc pre 
multitudine cadaverum difficile sit 
facere, locus ille coemeterium et po- 
lyandrium habeatur, ablato inde al- 
tari et constituto ubi religiose sacri- 
ficium Deo valeat offerri. 

60 Novel. 53. (Latine, ad calc. 
Corp. Jur. Civ. Amstel. 1663. t. 2. 
p. 258.) Ne igitur ullo modo inter 
civiles leges hec lex recenseatur, 
sancimus; quin potius, ut a con- 
suetudine recte contemnitur, sic 
etiam decreto nostro prorsus re- 
probator. Quicunque autem sive 
extra muros, sive intra civitatem, 
sepelire mortuos volet, perficiendz 
voluntatis facultatem habeto. 

















§7,8 





or burying places. 111 


out distinction, but many of the laws in this interval run per- 
emptorily and universally against it. 

8. Yet some laws within this period of time were made with And in this 
some limitations and exceptions in the case of great and emi- oa Mee 
nent persons, such as kings, and bishops, and founders of reared e 
churches, and presbyters, and such of the laity as were sin- churches, 
gularly conspicuous and honourable for their exemplary sanc- aortas 
tity and virtue. The Council of Mentz®!, mentioned before, persons, 
qualifies the general prohibition, with this exception, saying, \ yn. ae 
‘ None shall be buried in the church, except bishops, and ory taney 
abbots, and worthy presbyters, and faithful laymen.’ And the churches. 
Council of Tribur ©, only forbidding laymen to be buried in 
the church, may be supposed to allow it to the clergy. And 
this honour was paid to bishops and emperors some time 
before: for Socrates ® says, Proclus removed the body of 
St. Chrysostom from Comana to Constantinople, and laid it 
in the Church of the Apostles. And Evagrius 6 speaks of it 
as customary to bury the emperors and clergy in the Church 
of the Apostles built by Justinian at Constantinople. This 
honour likewise was paid to founders of churches: they were 
allowed to be interred in their own structures. As Sozomen 
says, ‘ the wife of one Czesarius was buried in the church near 
the ambon, or reading-desk, because her husband had been 
the founder of it.’ And Valesius © thinks that Constantine 
was therefore buried in the Church of the Apostles, because 


61 C. 52. (t. 7. p. 1252 b.) Nullus piopsnrs tapns Tuyxavovet. 


mortuus infra [al. intra] ecclesiam 
sepeliatur, nisi episcopi, aut abba- 
tes, aut digni presbyteri, aut fideles 
laici. 

62 C. 17. ut supra. See s. 7. n. 59, 
preceding. 

8 L. 7. ¢. 45. (V. 2. P- 393- 22.) 
To capa 'lwdvvov €v Kopavos TeBap- 
pévov, Bacihéa meivas, TpiakooT@ 
meurre@ ret pera THY kabaipeow, eis 
THY Kovoravtivou modu perexdpice® 
kat pera moAXijs TYAS, Snpooig Top 
mevoas ato, eis Thy émavupoy Tov 
*AmoaToAov exkAnoiav amébero. 

i OL. 4. c. 3I. Av. 3. _P. 412. 12:3) 
Elpyaoro d€ aire kal 6 trav Ocore- 
olay "Amooréhov nos, ovK eOedov 
éTép@ Ta mpareia biddvae* ev @ oltre 
Baowreis, oire iepwpévoi, tis vevo- 


%° L. 9. ¢. 2. (v. 2. p. 367. 35-) 
Mepynpat yap maparuxov 7 tapn 
ths Katoapiov yaperns’ kal, davado- 
yCdpevos ex ths méAas Tapaketperns 
AewPdpov, cixdl@ airy xeioOar trepi 
Tov GuBeova’ Bnya S€ todTo Tay ava- 

OOTOV. 

66 (Eusebius in his Life of Con- 
stantine, ch. 58, (Ed. Cantabr. 1720. 
p- 659.) describes the building of 
the Church of the Apostles at Con- 
stantinople by the emperoy. At ch. 
60, (pp. 659, 660.) he mentions the 
tomb which Constantine prepared 
for himself within the church; and 
afterwards, at ch. 61, his burial 
therein. See also Valesius’s notes, 
viz. n. I. p. 660, and n. 2. p. 668. 
Ep.] 


The matter 
at last left 
to the dis- 
cretion of 
bishops and 
presbyters, 
who should 
or should 
not be 
buried in 
churches. 
Hereditary 
sepulchres 
not yet al- 
lowed in 
the ninth 
century, 
but brought 
in by the 
Pope’s de- 
cretal. 


112 Of cemeteries XXIII. i. 


it was built by him. So he had a double title to this privilege 
both as emperor and founder. But we may observe a differ- 
ence between Constantine’s age and this. In Constantine’s 
time an emperor and a founder was buried only in the porch: 
but in the time of Sozomen any ordinary founder might be 
buried in the middle of the church. 

9. Thus the thing went on from one degree to another, 
taking various steps and motions, partly by permission and 
relaxation of the laws, and partly by transgression of the laws 
and connivance in those who had the execution of them. And 
the matter at last was left in a great measure to the discretion 
of bishops and presbyters to determine who should or should 
not be buried in churches, according to the merit and desert 
of the persons who desired it. 

In the ninth century, in France, some families began to set 
up a claim to hereditary sepulchres in the church. But this 
was opposed, and the Council of Meaux, anno 845, made an 
order 67, ‘that no one should pretend to bury any corpse in 
the church upon hereditary right, but the bishops and presby- 
ters should judge who were worthy of this favour according to 
the quality of their life and conversation.’ And after this we 
find some laws made in general against burying in churches. 
As that of the Council of Winchester ®* under Lanfranc, arch- 
bishop of Canterbury, anno 1076: ‘ Let no bodies of the dead 
be buried in churches.’ But so many exceptions had been 
made to the old laws, that it was no hard matter for any one, 
who had ambition or superstition enough to think that he 
should be much benefited in his death by being buried in the 
church, to obtain this privilege. And these two reasons opened 
the way to greater liberties by far than the ancient canons had 
allowed. For an opinion that it was of great service to men’s 
souls to be buried in the church made men more eager than 
ever to obtain this privilege at their death: and Pope Leo III. 
had made a decree, which Gregory IX. inserted into his Decre- 
tals ©, giving a sort of hereditary right to all persons to be 


67 C. 72. (t. 7. p. 1841 b.) Ut num duxerit, sepelire praesumat. 
nemo quemlibet mortuum in eccle- 8 C, 9. (t. ro. p. 352 a.) Ut in 
sia, quasi hereditario jure, nisiquem ecclesiis corpora defunctorum non 
episcopus et [al. act presbyter pro sepeliantur. 


qualitate conversationis et vite dig- 69 L. 3. tit. 28. de Sepulturis; 











§ 9. 





or burying places. 113 


buried in the sepulchres of their ancestors, according to the 
example, as it is said, of the ancient patriarchs. This was 
about the year 1230. Not long after which Boniface VIII. 
speaks of it7° as a customary thing for men to be buried in 
the church in the sepulchres of their ancestors. So that from 
these decretals, I think, may be dated the ruin of the old 
laws. For they took away that little power that was left in 
the hands of bishops to let people bury in the church, or not 
bury, as they should judge proper in their discretion, and put 
the right and possession of burying-places in the church into 
the hands of private families. And others, who had no such 
right, being led by their ambition or superstition, could then 
easily purchase a right to be buried in the church, which was 
a thing that emperors themselves did not pretend to ask in 
former ages. 

I have been the more curious in deducing the history of this 
matter from first to last, because the innovation has been 
thought a grievance by some very learned and judicious men, 
and what they could have wished to have seen rectified at or 
since the Reformation. ‘This custom,’ says the learned Rivet7?, 
‘which covetousness and superstition first brought in, I wish it 
were abolished with other relics of superstition among us; and 
that the ancient custom was revived, to have public burying 
places in the free and open fields without the gates of cities. 
This would be more convenient for civil uses also: because in 
close places the air cannot but be affected with the nauseous 
smell of dead bodies: there is no good done by it to the dead, 


c.1. (ap. Corp. Jur. Canon. t. 2. 
p- 1199. 26.) Statuimus unumquen- 
que In majorum suorum sepulchris 
jacere, ut patriarcharum exitus do- 
cet. 

70 Sext. Decretal. 1. 3. tit. 12. de 
Sepulturis, c. 2. (ibid. t. 3. p. 533. 
30.) Cum quis, cujus majores sunt 
soliti ab antiquo in aliqua ecclesia 
sepeliri, &c. 

71 In Gen. 47- Exercit. 172. p. 
842. (t- 1. p. 656. col. dextr.) Hunc 
morem, quem invexit avaritia et su- 
perstitio, valde vellem apud nos, 
cum aliis superstitionum reliquiis, 
esse abolitum, et pristinam consue- 
tudinem revocari, ut sepulture pub- 
lice in campo libero et aperto, extra 


BINGHAM, VOL. VIII. 


civitatum portas, constituerentur. Id 
etiam convenientissimum esset usi- 
bus civilibus, quia in locis reclusis 
non potest aér non affici tetro cada- 
verum odore, ita ut nec mortuis hac 
ratione consulatur; nec viventium 
pericula caveantur ; preesertim mor- 
borum contagiosorum tempor, quo 
promiscue cadavera pestifera con- 
duntur templis, in quibus quotjdie 
convenitur. Quod sane horrendum 
mihi et aliis multis merito visum est. 
—Grotius on Luke 7, 12, makes a 
like complaint. (t. 2. v.1. p.384. 46.) 
Quod in memoriam martyrum olim 
inductum, nescio an satis sapienter 
retineatur. 


I 


114 The place, manner, XXIII. ii. 


and the living are in manifest danger by it, especially in the 
time of contagious distempers, when infected bodies are pro- 
miscuously buried in churches, wherein men daily meet and 
assemble together. A thing,’ says he, ‘which not without 
reason has ever appeared horrible to me and many others?7?,’ 
The like complaint is made by some among the Romanists, 
particularly by Durantus7®, who was an eminent lawyer and 
president of the parliament of Toulouse. He commends the 
piety of the Ancients for not allowing the dead to be buried in 
the church, and Charles the Great for reviving and restoring 
the primitive institution, when it had been in some measure 
neglected: and withal, speaks it with great regret, ‘ that 
whereas heretofore emperors were buried only in the church 
porch, now the custom is to let the meanest of the people com- 
monly be buried in the church itself, against the laws and insti- 
tutions of the ancient Christians.’ To which, after this digres- 
sion, I must now return again. 


CEL-AP, If. 


Some other observations concerning the place, and manner, 
and time of burying. 








let el 1. Havine thus far considered in general the place of bury- 
tion of ce- . = 5 

meteries ing, FE now proceed to some more particular observations con~ 
not very cerning the place, and manner, and time of burying among 
ancient. 


Christians. And here the first question may be, Whether they - 
used any formal consecration of their cemeteries as they did of 
their churches? Now concerning this in the first ages there is 


72 [Philip Verheyen, Regius Pro- 
fessor of Physic in the University of 
Lovain, who died 1710, a man of 
great piety and humility, gave orders 
that his body should not be buried 
in the church, but in the church- 
yard; leaving this epitaph, which 
was found after his death, written 
with his own hand: Philippus Ver- 
heyen, medicine doctor et professor, 
partem sui materialem hic in coemi- 
terio condi voluit, ne templum de- 
honestaret, aut nocivis halitibus in- 
ficeret. Requiescat in pace.—See 
Roche’s Memoirsof Literature, Lond. 
1722. 8vo. (v. I. p. 238.) The same 
author (p. 328.) observes out of Bac- 
chinius’ Notes upon Agnellus, that 


in the tenth century none were 
buried in churches, but only in 
churchyards, or in Kittle chapels 
built for that purpose—From a 
manuscript note in the Author’s 
handwriting, inserted opposite p. 28. 
of his private copy of the original 
edition of vol. 10, which first ap- 
peared in 1722. Ep.] 

73 De Ritibus, 1.1. ¢. 23. nn. 4, 5. 
(p.74.)...Cautumque ne in ecclesiis, 
humana cadavera tumulo manda- 
rentur. Ea enim erat veterum pa- 
trum religio, cavere diligenter, ne 
intra ecclesiam defunctorum corpora 
sepelirentur ... Hec pia majorum 
institutio a Carolo Magno renovata 
et instaurata fuit. 





41, 2. 115 


a perfect silence. No writer before Gregory of Tours, who 

lived about the year 570, makes any mention of it: but he 
says7+, ‘the burying places in his time were used to be conse- 
crated by sacerdotal benediction.’ Durantus7> can trace the 
custom no higher ; and therefore we may conclude that about 

this time, and not before, it became the practice of the Church. 

For the sacredness of sepulchres, that we so often read of 
before this, was from another reason, and not from their formal 
consecration. 

2. For the Heathens themselves were used to reckon these The sacred- 

places sacred, and the violation of them a sort of sacrilege and "¢s 


violation of religion: as appears from the edicts of two Hea- ait Hon 
then emperors, Gordian and Julian, which are still retained ee 
among the Christian laws. Gordian7® calls them ‘things han their 
: os : Si he ormal con-~ 
destined for religion, and things made a part of religion:’ and secration. 
therefore orders, ‘ that all robbers of graves should be prose- 

cuted as criminals guilty of an injury done to religion.’ In 

like manner Julian’ says, ‘ The graves of the dead are conse- 

crated hills; and to move a stone hence, or disturb the ground, 

or break a turf, has always been accounted next to sacrilege 

by our forefathers: to steal away the ornaments from the 

tablets or porticoes of graves is a piacular crime and violation 


of religion, to be punished as doing injury to the dead.’ Jus- 


and time of burying. 





74 De Gloria Confessor. c. 106. 
(p. 986 b. 9.)... Et quid faciemus, 
si episcopus urbis non advenerit? 
Quia locus ille, quo sepeliri debet 
{Beata Radegundis] non est sacerdo- 
tali benedictione consecratus? Tunc 
cives et reliqui viri honorati, qui ad 
exsequias beatz reginze convenerant, 
imperant parvitati mez, dicentes: 
Presume de caritate fratris tui, et 
benedic altareillud. Confidimus enim 
de ejus benevolentia, quod molestum 
non ferat, si feceris, sed magis gra- 
tiam referat. Presume, precamur, 
ut caro sancta sepulture reddatur. 
Et sic ab illis injunctus altare in cel- 
lula ipsa sacravi. 

7% De Ritibus, 1.1. c.23. n.g. 
(p.75-) Omnia autem coemeteria con- 
secrabantur, ab hisque potestas se- 
cularis excludebatur. Ivo Carno- 
tensis, Ep. 229. Gregorio Turonensi 
de Gloria Confessor. c. 106., testatur 
sepulchrorum loca sacerdotali bene- 


dictione consecrata fuisse. 

7 Cod. Justin. 1. 9. tit. 19. de Se- 
pulchro Violato, leg. 1. (t.4. p.2375.) 
Res religioni destinatas, quin immo 
jam religionis effectas, scientes qui 
contigerint, et emere et distrahere 
non dubitaverint ; tametsi jure ven- 
ditio non subsistat, lesz tamen re- 
ligionis inciderunt in crimen. 

77 Cod. Theod. 1.9. tit. 17. de 
Sepulchris Violatis, leg. 5. (t.3. p. 
144.) Pergit audacia ad busta diem 
functorum et aggeres consecratos : 
cum et lapidem hinc movere, terram 
solicitare et cespitem vellere, proxi- 
mum sacrilegio majores semper ha- 
buerint: sed ornamenta quidam tri- 
cliniis aut porticibus auferunt de 
sepulchris. Quibus primis consu- 
lentes, ne in piaculum incidant, con- 
taminata religione bustorum hoc fieri 
prohibemus, poena manium~ vindice 
cohibentes. 


12 


116 The place, manner, XXIII. iw 


tinian in repeating this law of J ulian in his Code78, instead of 
pena manium, reads it pena saerilegit cohibentes, inflicting 
both the name and punishment of sacrilege expressly upon this 
crime. And so the ancient poet79 does in that distich : 


Res ea sacra, miser ; noli mea tangere fata : 
Sacrilege bustis abstinuere manus. 


Touch not my monument, thou wretch : it is a sacred thing : 
even sacrilegious hands commonly abstain from offering vio- 
lence to the habitations of the dead. 

All which shows that graves and burying places were 
reckoned sacred things, both by Heathens and Christians, 
without any formal consecration: and the Romans accounted 
it a piece of impiety in any case to disturb or violate the ashes 
of the dead, except it were those of their public enemies, whose 
graves were not reckoned sacred, as Paulus®°, the great 
lawyer, determined: and therefore it was lawful for any one 
to take the stones of such graves and turn them to any other 
use, and no action of violating sepulchres could be brought 
against them. 

The way of 3. But in all other cases the graves of the dead were places 
acing of great sacredness ; and consequently places of great security : 
ferent a- insomuch that they were reckoned safe repositories not only 
ote Leng for the dead, to secure them from violence, but also for any 
Christians. ornaments that were set about them, or riches, that, together 
with the dead, were often buried with them. For the Romans 
often adorned their monuments with rich pillars of marble, and 
fine statues and images set about them. As appears from 
several laws in the Theodosian Code*!, which are made to 


78 Ubi supra. leg. 5. (p. 2377.) In 81 L. 9. tit. 17. de Sepulchris Vio- 
the same words as the preceding latis, leg. 2. (t.3. p. 138.) Universi 
citation. ...qui de monumentis columnas vel 

79 [See Gothofred’s Commentary marmora abstulerunt, vel coquende 
on the place, Ita vetus poeta: Res calcis gratia lapides dejecerunt,... 
ea, §c. But he does not give the singulas libras auri per singula se- 
name of the author, which hitherto pulchra fisei rationibus inferant. ... 
I have failed to discover. Ep.] Eadem etiam peena, qui dissiparunt, 

80 Digest. 1. 47. tit. 12. de Sepul- vel ornatum minuerunt, teneantur, 
chro Violato, leg. 4. (ap. Corp. Juris. &c.—Leg. 4. (p. 143.) Qui edificia 
Civ. t. 3. p. 1392.) Sepulchra hos- Manium violant, domus, ut ita dixe- 
tium religiosa nobis non sunt; ideo- rim, defwactorum, geminum videntur 
que lapides inde sublatos, in quem- facinus perpetrare: nam et sepultos 
bet usum convertere possumus: spoliant destruendo, et vivos pol- 
non sepulchri violati actio competit. luunt fabricando. Si quis igitur de 











and time of burying. i17 


restrain the pillagers of them: and also from a great variety 
of Roman writers, which Gothofred mentions and alleges in his . 
comment upon one of those laws *2, as Pliny, Cicero, Aggenus, 
Propertius, Servius, and Eutropius who gives a particular 
account of Trajan’s pillar, which was one hundred and forty 
feet high. The two Antonines indeed laid some restraint upon 
the excessive vanity and profuseness of the Romans in this 
matter, making severe laws against extravagance in burying, 
and building of sepulchres, as Julius Capitolinus %* informs us. 
But this did not hinder men from adorning their monuments 
with marble statues and pillars, and such like common orna- 
ments, as we afterwards find allowed in one of the laws of 
Gordian in the Justinian Code**. So that these monuments of 
the Heathen were often very pompous and magnificent, both 
in building and ornament; which frequently made them be- 
come a prey and spoil to rapacious invaders. But we can 
hardly suppose this of any Christian sepulchres for the first 
three hundred years. 

Caius, an ancient writer and presbyter of the Church of 
Rome about the year 210, speaks 8° of the trophies and monu- 
ments of St. Peter and St. Paul which were then to be seen, 
the one in the Vatican, in the Via Triwmphadis, and the other 
in the Via Ostiensis: but these trophies were not so magnifi- 


sepulchro abstulerit saxa, vel mar- 
mora, vel columnas, aliamve quam- 
cunque materiam, fabric gratia, 
sive id fecerit venditurus, decem 
pondo auri cogatur inferre fisco ; 
sive quis propria sepulchra defen- 
dens, hanc in judicium querelam 
detulerit, sive quicunque alius ac- 
cusaverit, vel officium nuntiaverit. 

82 In leg. 2. (ibid. p. 141. ad calc. 
col. sinistr.) Interpretatione legis 
functi nunc illustremus, &c. 

83 Vit. Marc. Antonin. c. 13. 
78. (int. Aug. Hist. Scriptor. p. ot ) 
Tunc autem Antonini leges sepeli- 
endi sepulchrorumque asperrimas 
sanxerunt: quandoquidem caverunt, 
ne, uti quis vellet, fabricaret sepul- 
chrum: quod hodieque servatur. 
[This reading, ne, uti quis vellet, 
Sabricaret sepulchrum, that a man 
should not construct a tomb just as 
he pleased, is controverted by Ca- 
saubon and Saumaise, the former of 


whom suggests wt, si quis succedere 
vellet, fabricaret sepulchrum, for rea- 
sons assigned on account of the pes- 
tilence raging at Rome, when the 
law was made: the latter, on other 
ounds, proposes ne quis belle 
[ewmptwse Sabricaretur sepulchrum,. 
ee ibid. n. 1. ad calc. p. 182. Ep.] 
84 L. 3. tit. 44. De religiosis et 
sumptibus funerum, leg. 7. (t. 4. p. 
762.) Statuas sepulchro superimpo- 
nere, vel monumento . . . ornamenta, 
que putas, superaddere non prohibe- 
ris: cum jure suo eorum, que minus 
prohibita sunt, unicuique facultas 
phere non denegetur. 
85 Ap. Euseb. 1. 2. C. 25. (Wats 
. 84. 5.) "Eya dé ra Tpémata TOV 
‘Amooré\or EXO beifau’ eay yap Oe- 
Anons dre Beiv emt Tov Bartxavov, jj v] 
emt Thy ddov m7 *Qoriav, eipnoes ra 
Tpéraa tay tavTyy idpucapévey THv 
exkAnoiav. 


118 The place, manner, XXII. un. 


cent, whatsoever they were, but that afterwards, about the 
year 258, they were translated by Pope Xystus %® into the 
catacombs, for fear of some indignity that might be offered 
to them in the heat of persecution. The most that we can 
suppose is, that they were grave-stones with an inscription, 
declaring their names and character, and the time and manner 
of their death. And some of them we are sure were not 
so much as this: for sometimes great multitudes of martyrs 
were buried in one common grave, and then the inscription 
contained only the number, and not the names or any parti- 
cular account of them. Prudentius *7 says, ‘ he had observed 
one such graye, wherein sixty martyrs were buried together.’ 
St. James’s monument at Jerusalem 8* was no more than a 
pillar, or grave-stone, with an inscription. And in after-ages, 
the Christians were not very fond of erecting stately monu- 
ments before they came to bury in churches. For they had 
observed what spoil and ravagement had been made of the 
Heathen monuments: and how many laws the emperors were 
forced to make against the violation of sepulchres : which made 
many pious Christians think how much better and safer it was 
to build themselves monuments in their lifetime by liberality 
to the poor, than to build stately and costly monuments for 
thieves and robbers to plunder at their pleasure. Thus St. 
Jerom says of Paula 9, ‘ that she gave all her substance to the 
poor, and wished not to have any thing at her death, but that 
she might be beholden for a winding-sheet to the charity of 
others.’ And Ephrem Syrus left it upon his will, ‘that nothing 


86 Depositio Martyrum, ap. Pear- 
son. Annal. Cyprian. p. 62. See 
before, ch. r. s. 3. p. 102. n. 31. 

87 Peristeph. Hymn. 11. de Hip- 
polyt. (vv. 7—14. (v. 1. p. 387.) 
Plurima literulis signata sepulchra 

loquuntur 

Martyris aut nomen, aut epigram- 

ma aliquod. 
Sunt et muta tamen, tacitas clau- 
dentia tumbas, 

Marmora, que solum significant 

numerum. 
Quanta virum jaceant congestis cor- 
pora acervis 

Nosse licet, quorum nomina nulla 

legas. 


Sexaginta illic, defossas mole sub 
una, 

Reliquias memini me didicisse 

ominum. 

88 Eusebius, l. 2. c. 23. (v. I. p- 
80. 16.) calls it, army ...”Ete adrod 
) OTHAN péver Tapa TP vag, k.T. Ar. 
and St. Jerome, de Scriptor. Eccles. 
c. 2. (t. 2. p. 81g.) terms it titulus. 
....duxta templum, ubi precipita- 
tus fuerat, sepultus est, titulum 
usque ad obsidionem Titi et ulti- 
mam Hadriani notissimum habuit. 

89 [Ep. 27. [al. 108. c. 54] Epita- 
phium Paule. (t. 1. p. 687 b.) Quid 
ego referam ... omnes pene divitias 
in pauperes erogatas, &c. Ep. |] 


a 





§ 3, 4- and time of burying. 119 


should be expended upon his funeral; but whatever should be 
appointed for that. should be given to the poor,’ as Gregory 
Nyssen reports % in the Life of that great saint and luminary 
of the Eastern Church. And St. Basil 9 exhorts rich men in 
general, ‘ rather to expend their superfluities in works of piety, 
than to build themselves costly sepulchres.’ ‘ For what need 
have you of a sumptuous monument, or a costly entombing ? 
What advantage is there in a fruitless expense? Prepare your 
own funeral whilst you live. Works of charity and mercy are 
the funeral obsequies you can bestow upon yourself,’ 

4. Another difference between Heathens and Christians was They dif- 
in the manner of burying. For the Heathen for the most pais 


in the man- 


part burned the bodies of the dead in funeral piles, and then ner of roe 
gathered up the bones and ashes, and put them in an urn le heal 


above ground: but the Christians abhorred this way of bury- commonly 
: . . burning the 
ing; and therefore never used it, but put the body whole into poay, and 
the ground; or if there was occasion for any other way of Putting the 
- pred! ones and 
burying, they embalmed the body to lay it in a catacomb, that ashes in 
it might not be offensive to them in such places where they WG, ome 
were sometimes forced to hold their religious assemblies. That tians buried 


the Christians used the plain and simple way of inhumation, bane 


and not burning, is evident from the objection of the Heathen = bail 
in Minucius 92: ‘ They abhor funeral piles, and condemn burn- the Hae 
ing by fire, for fear it should hinder their resurrection.’ To sia pss 


m. 
which the Christian answers %: ‘We do not, as ye suppose, 





% Vit. Ephrem. (t. 3. p. 613 c.) 
Méd\dov 6 Geodédpos obtos avip amai- 
pew mpos Ta ovpdma, Tois mapovar 
wapnyyvato, @s ovK é&dv adrois éc- 
Ort woAdvtedet TS TovTOV Tapa év- 

, = > ‘ ‘ , 
tapidca’ ei S€ ai tis pitomatwp 
dv rovovréy tt mpovevdnxev, i) mapy- 
toinace, pndanas eis Epyov thy Bov- 
Anv dyayetv* aN aitd éxeivo, Td 
© s > 4 > , a} +4 
dpiobev eis rv exeivou tapjy, dob7- 
vat TT@xXOIS. 

91 Hom. in Divites. (t. 2. part. 1. 
p- 86 d. n. 9.) Ti dé punparos émon- 
prov kai raps modvtedods, kai damd- 
wns axepdovs ddedos; .... Kadov év- 

, ec > if , 

Tagiov 7» evoeBera” mavta tepiBad- 
Adpevos GrehOe’ oixeiov Kécpoy Tov 
movrov toinca’ ~€xye avroy pera 
cweavTov. 

% Octav. p. 32. (c. 11. p. 64.) 
Anceps malum, et gemina demen- 


tia! Ccelo et astris, que sic relin- 
quimus ut invenimus, interitum de- 
nuntiare ; sibi mortuis extinctis, qui 
sicut nascimur et interimus, zterni- 
tatem repromittere! Inde videlicet 
et exsecrantur rogos, et damnant 
ignium sepulturas: quasi non omne 
corpus, etsi flammis subtrahatur, 
annis tamen et etatibus in terram 
resolvatur, &c. 

93 Ibid. p. 101. (c. 34. p. 170.) 
Corpus omne, sive arescit in pul- 
verem, sive in humorem solvitur, 
vel in cinerem comprimitur, vel in 
nidorem tenuatur, subducitur no- 
bis: sed Deo elementorum custodia 
reservatur. Nec, ut creditis, ullum 
damnum sepulture timemus, sed 
veterem et meliorem consuetudinem 
humandi frequentamus. 


120 The place, manner, XXIIL. ii. 


fear any detriment from burying by fire, but we retain the 
ancient custom of inhumation as more eligible and com- 
modious.’ The same is evident from Tertullian %, who says, 
‘some of the Heathen abstained from burning upon a super- 
stitious notion, that the soul hovered over the body after 
death: and therefore they would not burn the body out of 
a needless compassion to the soul.’ ‘ But,’ says he, ‘ our reason 
is piety and humanity to the body, not flattering it as relics of 
the soul, but abhorring cruelty in respect to the body itself, 
forasmuch as no man deserves to be destroyed by a penal 
death.’ In another place, he derides the Heathens for their 
contradictory customs, first in burning the body with great 
barbarity, and then making feasts and sacrifices at their graves 
by way of parentation, as they called it: which was ‘ to make 
the same fires both oblige them and offend them; to show 
themselves cruel under the pretence of piety, and insult them 
by making feasts in behalf of those whom they had burnt 
before.’ The critics are not agreed when or by what means 
this custom of burning was laid aside by the Romans. Some 
think it was forbidden by the two Antonines in their severe 
laws about funerals, mentioned before 9°: but Gothofred and 
others, not without reason, think this a mistake; because not 
only Tertullian derides it as still customary among the Hea- 
then, but also because there is some intimation given in one of 
Theodosius’s laws 97, that there was some remains of it even 
in his time: for he speaks of both customs, that is, of burying 
not only whole bodies in coffins under ground, but also of 
burying in urns above ground; which supposes the body to 
be burnt before, and the remains only, the bones and the 
ashes, to be put in an urn and kept above ground. However, 


% De Anima. c. 51. (p. 301 ¢.) 


quoque cum ipsos defunctos atro- 
Et hoc enim in opinione quorun- 


cissime exurit, quos postmodum 


dam est: propterea nec ignibus fu- 
nerandum aiunt, parcentes super- 
fluo anime. Alia est autem ratio 
pictatis istius, non reliquiis anime 
adulatrix, sed crudelitatis etiam cor- 
poris nomine aversatrix, quod et ip- 
sum homo non utique mereatur 
peenali exitu impendi. 

% De Resurrect. c. 1. (p. 325 a.) 
At ego magis ridebo vulgus, tunc 


gulosissime nutrit, iisdem ignibus 
et promerens et offendens. O pie- 
a a crudelitate ludentem ! 

ee Ss. 3. n. 83, preceding. 

7 Cod. Theod> P 9. tit. 7. de 
Sepulchris Violatis, leg. 6. (t. 3. p. 
147.) Omnia, que supra terram 
urnis clausa, vel sarcophagis corpora 
detinentur, extra urbem delata po- 
nantur, &c. 





§ 4. 








and time of burying. 121 


it is certain that this custom was quite worn out even among 
the Heathen within the space of forty years after. For Macro- 
bius, who lived in the time of the younger Theodosius about 
the year 420, says expressly 9, ‘that the use or custom of 
burning the bodies of the dead was quite left off in that age, 
and all that he knew of it was only from ancient reading.’ It 
is most probable, that the Heathen custom altered by degrees 
from the time of Commodus the Emperor; for Commodus 
himself and many of his friends were buried by inhumation, 
and not by burning, as a learned person 9 observes out of 
Xiphilin: and from that time the custom of burning might 
decrease, till at last under the Christian emperors, though 
without any law to forbid it, the contrary custom entirely pre- 
vailed, and this quite dwindled into nothing. 

But the Christians were always very tenacious of the plain 
way of burying by inhumation, and never would consent to 
use any other; reckoning it a great piece of barbarity in their 
persecutors whenever they denied them this decent interment 
after death, as they sometimes did, either by exposing their 
bodies to the fury of wild beasts and birds of prey, or burning 
them in scorn and derision of their doctrine of a future resur- 
rection. Thus, Eusebius says out of the Epistle of the Church 
of Smyrna!, they treated Polycarp at the instigation of the 
Jews, burning his body, according to their own custom; after 
which the Christians were content to gather up his bones and 
bury them. And so they treated the martyrs of Lyons and 
Vienne in France, to the great grief of the Christians, whom 


98 Saturnal. 1. 7. c. 7. (p. 602. 
summ.).... Licet urendi corpora 
defunctorum usus nostro sexculo 
nullus sit, lectio tamen docet eo 
tempore, quo igni dari honor mor- 
tuis habebatur, si quando usu ve- 
nisset, ut plura corpora simul in- 
cenderentur, solitos fuisse funerum 
ministros denis virorum corporibus 
adjicere singula muliebria, &c. 

99 Burnet’s Travels, Letter 4. (p. 
210.) Gronovius ..... made it ap- 
parent to me that burying was com- 
monly practised in Commodus’s 
time, for Xiphilinus tells us, that 
in Pertinax’s time, the friends of 
those, whom Commodus had ordered 


to be put to death, had dug up their 
bodies, &c. The same author tells 
us, that Pertinax buried Commo- 
dus’s body, and so saved it from 
the rage of the people; and here is 
a positive evidence that burying was 
the common practice of that time. 

iL. 4. ¢, ie. (v. 2. p. $91. 13-) 
[dav ov 6 éxatovtdpyns Thy TeV 
"Tovdaiay yevopervny didroverkiay, Gels 
avrov év peow, as eOos adtois, €xav- 
oev. Ovras Te hpeis, VoTepov avedd- 
pevoe TA TyuwTepa AiOwv TodvTEAav 
kat Soxiwaotepa tmép xpvoiov dota 
avdrod, ameOéueba Sov Kai dxédovOov 
iv. 


122 The place, manner, XXIII. ii. 


they would not allow to bury them, but for six days together 
kept them above ground, and then burned their bodies, and 
cast their ashes into the river Rhone, in despite to their belief 
of a resurrection; crying out, ‘Now let us see whether they 
will rise again, and whether their God is able to deliver them 
out of our hands!’ as the same Eusebius? relates the story 
out of the Acts and Monuments of their Passions. Thus Maxi- 
mus the president threatened Tharacus the martyr, ‘ that 
though he raised himself upon the confidence that his body 
after death should be embalmed and buried, he would defeat 
his hopes by causing his body to be burnt, and sprinkling his 
ashes before the wind.’ And it were easy to give other ex- 
amples of the like usage of them upon such occasions, some of 
which are related by the Heathen historian himself, not with- 
out some resentment and reflection upon the unnatural cruelty 
and inhumanity of such proceedings. 

5. From the last instance of the president’s threatening the 
martyr Tharacus, that he should not be embalmed, it were 
easy to infer, that the custom of Christians was to bestow the 
honour and charge of embalming commonly upon their mar- 


Embalming 
of bodies 
much used 
by Christ- 
ians. And 
why more 
by them 
than the 


Heathens. 2 L.5.¢.1, (ibid. p. 210. 24.) Ta 


c. II. p. 241. (p. 326.) Quo non con- 
dé Kab” jas ev peydd@ KaberornKer 


tenta multitudo immanis, dilaniata 


mreéver, Sia Td pn) Ovvacba Ta Copata 
Kpt ae th yi. ...Ta obv odpara rev 
paptipey mavroiws mapaderypatio~ 
Oevra kai aidpiacbévra emi npépas 
é&, perémerta Kaévra Kal aidadwbévra 
tmd Tay dvdpwv Katecapwbn eis Tov 
‘Podavdy rorayov mAnoiov mapappe- 
ovta, Omws py dé eiyavov avtav 
gaivnra emt ths yas ert’ Kal rair’ 
empatrov, as Suvduevor vikjoat Tov 
Gcdv, kai apehéoba aitay thy ra- 
Aryyeveciav..... Nov tSepey ei dva- 
aTnoovrat, kai ei Sivarar BonOjoa 
aitois 6 Oeds avitdv, Kai e€edécbar 
€k TOY XELPOV Hav. 

3 Ap. Baron. an. 290. n. 21. [al. 
23.] (t. 2. p.670c.) Praeses dixit, 
Nonne sic te perdam, et sicut antea 
preedixi, et reliquias tuas; ne muli- 
ercule in linteamine corpus tuum 
involvant, et unguentis et odoribus 
adornent? Sed, sceleste, jubebo te 
comburi, et cineres tuos in ventum 
dispergam. 

Ammianus Marcellinus, 1. 22. 


cadavera peremptorum camelis im- 
posita vexit ad littus: iisdemque 
subdito igne crematis, cineres pro- 
jecit in mare, id metuens ut clama- 
bat, ne collectis supremis, edes illis 
exstruerentur ut reliquis, qui, deviare 
a religione compulsi, pertulere cru- 
ciabiles poenas, adusque gloriosam 
mortem intemerata fide progressi, et 
nunc martyres appellantur.—([See 
Eusebius, 1. 8. c. 6. (v.1. p. 382. 45.) 
where, after describing the martyr- 
dom of Petrus, Dorotheus, Gorgo- 
nius, and others, together with a 
multitude of Christian people, he 
adds, Tods S€ ye BaowAckods pera Oa- 
vatov Taidas, yn pEeTa THS mpoonkov- 
ons kndeias mapadobevras, adbis && 
brapxns avopvéavres évarropinyar Oa- 

doon kai avtovs ovto Seiv of vevo- 
pucpevor Seomdrar’ as av par) ev pvy- 
pac drrokeipévous mpoakuvoier Ties, 
Gecovs adrods, ds ye @ovTo, oye ope- 
vol, k.T.A. Ep. ] 





§ 5. 


and time of burying. 123 


tyrs at least, if not upon others. But the custom seems to have 
been more general: for the Heathen in Minucius*® makes it a 
matter of reproach to Christians universally, ‘ that they would 
make use of no odours for their bodies whilst they lived, but 
reserved all costly ointments for their funerals.’ And Tertullian 
seems to intimate that the preparation of the body for its 
funeral with odoriferous spices was the general practice of 
Christians. ‘It is true,’ says he®, ‘we buy no frankincense : 
but if Arabia complains of this, let the Sabeans know, that 
more of their costly wares is spent in burying of Christians, 
than the Heathens spend in their temples in offering incense 
to their gods.’ 

One of the chief ingredients in this unction of the body or 
embalming was myrrh: whence Prudentius’, alluding to the 
custom, says, ‘The Sabean myrrh, anointing the body, by its 
medicinal virtue preserves it from corruption.’ This was the 
particular use and virtue of myrrh, as Grotius® observes out of 
Pliny. And therefore he tells us further out of Herodotus? 
also, ‘that the Eastern nations were wont to make use of 
myrrh to embalm the bodies of the dead.’ And that the Jews 
used an unction as a preparation for burial, is infallibly certain 
in general both from the testimony of our Saviour given to the 
woman who anointed his body to the burial, and also from 
what St.John says in particular of Joseph of Arimathea, and 


5 Octav. p. 35. (c. 12. p. 69.) Non 
floribus caput nectitis, non corpus 
odoribus honestatis ; reservatis un- 
guenta funeribus. 

6 Apol. c. 42. (p. 34 b.) Tura 
plane non emimus. Si Arabiz que- 
runtur, scient Sabei, pluris et cari- 
oris suas merces Christianis sepeli- 
endis profligari, quain diis fumigan- 
dis.—De Idolol. c. 11. (p. 91 c.) 
Sane [al. an] non illa principalis 
idololatria? Viderint, si eawdem 
merces, tura dico et cetera peregri- 
nitatis ad sacrificium idolorum etiam 
hominibus ad pigmenta medicinalia, 
nobis quoque insuper ad solatia se- 
pulturee usui sunt.—Acta Euplii, ap. 
Baron. an. 303. n. 149. (t. 2. p.768 e.) 
Sublatum est postea corpus ejus a 
Christianis, et conditum aromatibus 
sepultum est. 


7 Cathemerin. Hymn. de Exe- 
quiis Defunct. vv- 51, 52. (v. I. p. 
136.) 

Aspersaque myrrha Sabzo 
Corpus medicamine servat. 


8 In Matth. 2, 11. (t. 2.v.1. p. 19.) 
Myrrhe vix alius usus est, quam ut 
corpora incorrupta conservet. [ Conf. 
Grot. in Joan. 19, 39. (ibid. p. 568.) 
Que aromata ad hunc usum optima 
habebantur.—But I do not see that 
Grotius makes any allusion to He- 
rodotus. Ep. ] 

9 L. 2. c. 86. (juxt. Ed. Steph. 
1592. c.76.) The whole chapter, and 

articularly the following words ;— 
Eretra tiv vnddv opvpyns axnparov 
TETplupevns, Kal Kacins, Kat TOV Gd- 
ov Ovopatov, TAY ALBavorod, mAN- 
gaytes, cuppanrover orice. 


124 The place, manner, 


' Nicodemus, that they “brought a mixture of myrrh and aloes, 
about an hundred pound weight, and took the body of Jesus, 
and wound it in the linen clothes, with the spices, as the man- 
ner of the Jews is to bury.” (John 19, 39.) From hence most 
probably the Christians took their intimation of paying the 
same respect to the bodies of the dead. 

The Ancients also were of opinion that there was something 
mystically denoted in the presents made by the wise men to 
our Saviour at his birth, when they presented him with gifts, 
gold, frankincense, and myrrh: gold, as to a king; frankin- 
cense, as to God; and myrrh, as to a man that must die and 
be buried. For though they might intend none of these things, 
yet the Holy Ghost might direct these presents to be such as 
might signify all these things without their knowledge; as he 
directed Mary’s anointing of Christ to his burial; for so our 
Lord himself was pleased to interpret and accept it, though 
perhaps that was not particularly in her intention. It is cer- 
tain this was the general notion of the Ancients concerning the 
myrrh presented to our Saviour: as Maldonat?°, from Irenzus, 
Cyprian, Origen, Basil, Gregory Nyssen, Chrysostom, Ambrose, 
Austin, Jerom, Juvencus, and Sedulius. And the opinion seems 
to have taken its original from the practice of the Eastern 
countries in using myrrh in the preparation of dead bodies for 
their burial. And this, concurring exactly with the Jewish 
custom and our Saviour’s manner of burial, might probably 
the more incline the Ancients to be curious in using the same 
preparation of dead bodies for their funeral. But they had 
also a further reason for it: for they were often obliged to 


10 In Matth. 2, 11. (p. 52 e.) 


XXIII. ii. 


Obtulerunt ei munera, aurum, thus, 
myrrham: quibus Orientales abun- 
dant, quanquam nolim mysterium 
excludere, quod omnes hic veteres 
auctores tanto consensu cognove- 
runt, ut regi aurum, Deo thus, ho- 
mini myrrha data sint. Minus enim 
mysterii esse videbatur, quod mulier 
illa unguento Christum perfudisset, 
quod nihilominus erat apud Orien- 
tales usitatum, tamen Christus ad 
significandam suam sepulturam, de 
pe nihil fortasse mulier cogitabat, 
actum dixit, Matth. 26, 12. Hujus 


autem mysterii etsi non Christum, 
quia nihil eum de magis locutum 
legimus, tamen omnes veteres auc- 
tores interpretes habemus, Irenzeum, 
1.3. c. 10.; Cypr. Serm. de Stella et 
Magis; Orig. 1. 1. cont. Celsum; 
Basil. Hom. de Humana Christi 
Generatione ; Greg. Nyssen. Hom. 
de Christi Nativitate ; Chrysost. 
Hom. 1. in Varios Evangelistas ; 
Ambros. 1. 1. de Fide, c. 2.; Au- 
gustin. Serm. 1. de Epiph., et Serm. 
37-3; Hieron. Comment.; Juven- 
cum et Sedulium, quorum nota 
sunt carmina. 





§5, 6. 


bury their dead in those places where they were to assemble 
for divine service: and in that case it was necessary that they 
should use embalming to preserve the bodies from corruption, 
and make those places to be the less offensive: as I find a late 
ingenious writer! is also inclined to think in his reflections on 
this subject. Now, the Heathens having generally another way 
of burying, this custom was of no use among them: for it was 
incongruous to use methods to preserve the body from corrup- 
tion, which they intended immediately to destroy by fire and 
reduce to ashes in a funeral pile. These things were plainly 
contradictory to one another: and therefore as the Roman 
Heathens made no use of embalming, so we may reckon this 
another difference between the Christian funerals and those of 
the Heathens. 

6. There was one difference more in point of time: for The Christ- 
the Heathens commonly performed their funeral obsequies by ae 
night: but the Christians, when they had liberty, and could day, the 
do it with safety, always chose the day. In times of persecu- oe 
tion, indeed, it is reasonable to suppose they might often be 
forced to celebrate their funeral offices, as they did others, in 
the security and silence of the night, to avoid the rage of their 
enemies. As we find an example in the Passion of Cyprian !2, 
whose body, because of the curiosity of the Gentiles, is said to 
have been buried secretly in the night with lamps and torches. 

And yet even this was not always the case in those difficult 
times: for the judges were often better natured than to deny 
them the common right and civility of burying, which they 
themselves thought was a debt due to human nature in general : 
and therefore, whatever other cruelties they exercised toward 
Christians, they ordinarily gratified them in suffering them to 
bury the martyrs, whom they had slain; as is evident from 
several of their Acts or Histories of their Passions!3: in which 
case there was no need to fly to the favour and security of the 


and time of burying. 125 





11 Reeve’s Apologies, Note on 
Minucius. (p. 76, in the note.) Now 
these crypts, &c. And the Christ- 
ians in times of persecution being 
forced to hide, and hold their re- 
ligious assemblies in these subter- 
raneous vaults, they might perhaps 
be the more inclined to be at greater 
expenses about embalming, to make 


those sbi the less offensive, &c. 

12 Pass. Cypr. p. 14. See before, 
ch. I. 8. 2. p. 98. n. 22. 

13 Passio Maximiliani, ad calcem 
Lactantii de Mortibus Persecuto- 
rum. (pp. 45, 46.).... Pompeiana 
Matrona corpus ejus de judice me- 
ae et imposuit dormitorio suo, 

~ 


XXIII. ii. 


126 The place, manner, 


night, but they might bury, as they often did, in the open day. 
Thus, when Polycarp was burnt, the disciples afterward were 
permitted '¢ quietly to gather up his bones and relics, and bury 
them as they pleased. And Asturius 15, a Roman senator, is 
famed for carrying Marinus on his own shoulders from the 
place of his martyrdom to his grave. 

But however this matter stood in times of persecution, it is 
certain that as soon as Constantine came to the throne Chris- 
tians chose to perform their funeral rites openly in the day: 
which they did all the time of Constantine and Constantius ; 
at which Julian the Apostate was so highly offended, that he 
set forth an edict on purpose to forbid it, which is a certain 
evidence in the case. ‘ We understand,’ says he '6, ‘ that the 
bodies of the dead are carried to their graves with great con- 
course of people, and multitudes to attend them: which is an 
ominous sight and a defilement to the eyes of men. For how 
can the day be auspicious that sees a funeral? Or how can 
men go thence to the gods and to the temples? Therefore be- 
cause grief in funeral obsequies rather chooses secresy, and it 
is all one to the dead whether they be carried forth by mght 
or by day, it is fit that such spectacles should not fall under 
the view of all the people, that true grief, and not the pomp 
and ostentation of obsequies, should appear in funerals.’ This 
is a plain reflection on the practice of the Christians in the two 
foregoing reigns. It grieved Julian to see the Christians cele- 
brate their funerals so openly by day, and with indications of 
joy rather than grief, especially in their translations of mar- 
tyrs, which was of the same nature with funerals, and was per- 


14 Vid. Euseb. 1. 4. c. 15. See be- 


fore, 8. 4. p. 121. n. I. 

Vid. wid. 1. 9. e:.16.-(9. 1. p- 
342. 3.) "EvOa kai ’Aoripuos emi rij 
GeodtAr€t mappynaia pynpoveverat’ avip 
Tay én ‘Pauns ovyKAntikay yevope- 
vos, Baowetoi te mpoodiArns, Kal 
TAC yvopiuos evyeveias Te Evexa Kal 
meptoveias* ds mapay tnvikdde Tedet- 
oupev@ TH paptupt, Tov Gpov trobeis, 
emi Naumpas Kal moduTedods eo ORTOs 
dpas TO ohvos émupéperar’ wepiotei- 
Aas te ed wdda Tovoles, TH mpoon- 
Kovon tapy mapadidwat. 

16 Cod. Theod. 1. g. tit. 17. de 
Violandis Sepulchris, leg. 5. (t. 3. 


p- 144.) Efferri cognovimus cada- 
vera mortuorum per confertam po- 
puli frequentiam, et per maximam 
Insistentium densitatem: quod qui- 
dem oculos hominem infaustis in- 
cestat aspectibus. Qui enim dies 
est bene auspicatus a funere? Aut 
quomodo ad deos et templa venie- 
tur? Ideoque quoniam et dolor in 
exsequiis secretum amat, et diem 
functis nihil interest, utrum per 
noctes an per dies efferantur, liberari 
convenit populi totius aspectus, ut 
dolor esse in funeribus, non pompa 
exsequiarum, nec ostentatio vide- 
atur, 





§ 6. 





and time of burying. 127 


formed with great magnificence and expressions of joy, with 
psalmody and hymns to God, in a general assembly and con- 
course of the people. As it was particularly in the translation 
of Babylas from Daphne to Antioch, which happened in his 
time, and was one of the great grievances in his reign, for, as 
the historians !7 tell us, ‘ all the Christians of Antioch, men and 
women, young men and virgins, old men and children, accom- 
panied the coffin all the way, having their precentors to sing 
psalms, at the end of every one of which the whole multitude 
joined by way of antiphonal response, with this versicle, “ Con- 
founded be all they that worship carved images, and that boast 
themselves in idols or vain gods!” This they did for the space 
of six thousand paces or forty furlongs, even in the hearing of 


Julian himself; which so enraged him, that the next day he 


v7 Socrat. 1. 3. c. 18. (v. 2. p. 194. 
30. ) Ta yap kara Thy “Avtedxetar i iepa 
TOV “EMAqvev dvovynvat kehevoas, 

pnopov haBeiv mapa tov ev Aadvy 
ArddA@vos forevdev” as 8é 6 evot- 
kav TO lep@ Saipov rov yeirova de- 
douxas, eyo 87 BaBvday tov papry- 
pa, ovr dmrexpivaro® mAnaioy yap iv 
7 gopos, TO oapa rod paprupos 
Kpvrrovea’ yvovs Thy aitiay 6 Bact- 
Neds, THY Gopdy Tdxos KeAEvEL peTOL- 
ki€erOa. Todto paddvres oi kara Thy 
’Avtidxecay Xpiotiavol, Gua yvvackl 
kal vea mcxig, xaipovtes kal Yapo- 
Sodvres, amd THs Addyns ent tiv 16- 
Auy perepepov THY copéy" ai d€ wad- 
pediat 7 TTOVTO TOY “EAAnuixav cov, 
kal TOY TemioTevKOT@Y avTois Te Kal 
tois eid@Aots avr@y.—Sozom. l. 5. 
c. 19. (ibid. p- 210. 27.) baci de Tre 
avdpas Kali yrvaixas, Kal véous kal 
mapbévovs, y€povtas Te kal mratdas, oi 
THY wopov eiAKov, mapakehevopevous 
G@\Anros, Tapa wacav thy 6ddv dia- 
Tehéoat WaddAovtas’ mpdpacwy peév TH 
@d7 Tovs idparas emxoupiforras® TO 
e arn bes, umd (dou kal mpoOupias 
kuvoupevovs, TO py) THY avTHy yopny 
€xelv avrois Tov Kparotyta Tept TO 
Oeiov" eEipxov d€ trav Wahpaov Tois 
@Aots, oi Tovrous axpiBovvres, Kal 
Evvennxet ro mi Oos ev ouppavia 
kat TavTny Thy pow emp dev" noxiv- 
Onoav mavres oi mpoakuvouvres Trois 
yAurrois, of eyxavyapevoe Tois «i- 
dodors.—Ruffin. 1.1. [al. 10.] ¢. 35. 
(p. 239 a. 18.) Igitur ecclesia uni- 


versa conveniens, matres et viri, vir- 
gines juvenesque, immensa exulta- 
tione succincti, trahebant longo ag- 
mine arcam martyris, psallentes, &c. 
—Theodoret. 1.3. c.10. (t.3. p.146. 
col. dextr.) Quibus concinit Dona- 
tus in Andriam Terentii: Noctu, 
inquit, efferebantur propter sacro- 
rum celebrationem diurnum.— Ser- 
vius, l. 11. A‘neid. ad verba illa, 
Rapuere faces. Quia, inquit, in re- 
ligiosa civitate cavebant, ne aut ma- 
gistratibus occurrerent, aut sacerdo- 
tibus, quorum oculos nolebant alieno 
funere violari. Eaque ipsa ratione 
vel certe simili Paulus, Sent. 1. tit. 
de Sepulchris et Lugendis, corpus 
in civitatem inferre non licere scrip- 
sit, Ne funestentur, inquit, sacra 
civitatis. Et tamen refert Gellius, 
l. 10. c. 15. ex Fabii Pictoris, 1. 1. 
Etsi fas non esset pontifici vel fla- 
mini Diali mortuum intueri, (quod 
etiam Seneca,Consol. ad Mart. c.15., 
et Tacitus, 1. Annal. agnoscunt, id 
perperam negat Dio, 1. 4.) et feralia 
tangere, funus tamen exsequi ne 
quidem pontifici religioni fuisse. 
Neque tamen hee sunt contraria. 
Non fuit religioni pontifici funus 
exsequi de nocte, quo tempore sacra 
non celebrabantur: religioni fuisset 
de die, ut in indictivo funere. Vide 
exemplum in Tiberio apud Dionem, 
1, 55-, in funere Cesaris Augusti, 
quo tempore sacrorum celebratio di- 
urna, ut loquitur Donatus, fiebat. 


128 The place, manner, XXIIL iu. 


put many of them into prison, and some to extreme torture 
and death.’ And this, no doubt, was the secret reason of his 
enacting that law against the manner of celebrating Christian 
funerals; though the law itself pretends other reasons, taken 
from the superstitious principles of his profound philosophy 
and religion. 

His first reason is, ‘ that the very sight of a funeral by day, 
and much more their attendance upon it, pollutes men so that 
they are not fit all that day to attend upon the service of the 
gods.’ And therefore a priest or a magistrate, by the rules of | 
the Roman superstition, was not allowed to attend upon any 
funeral by day, but only by night; as Gothofred 18, out of . 
the best Roman writers, Servius, Donatus, Aulus Gellius, | 
Seneca, Tacitus, and Dio, shows at large in his exposition of 
that law. This is a reason taken from the principles of his 
own superstition in religion. Another is taken from the prin- 
ciples of his philosophy, of which he pretended to be a great 
master; namely this, ‘that the secresy and silence of the night 
was fitter for sorrow than the pomp and ostentation of the day,’ 
as he called it. A third reason was, ‘ that it was all one to the 
dead whether they were buried by night or by day: and 
therefore it was more commodious to bury by night for the ; 
sake of the living, who by nocturnal funerals could not be pol- : 
luted or offended.’ 

But the Christians despised these reasons, both as unphilo- 
sophical, and ridiculous, and irreligious. As to the first, they 
knew no pollution arising from the attendance of a dead body 
or a funeral. The bodies of Christians were the members of 
Christ, both alive and dead ; and they owned no defilement in 
accompanying such to their graves, who were there only laid 
asleep and at rest, as candidates of the resurrection. What- 
ever the Gentile theology might teach, they were fully per- 
suaded that the dead were in the communion of saints still, 
and as such might be communicated with and attended without 
any moral defilement or pollution. And for his second reason 
from philosophy, ‘ that the night is more convenient for sorrow, 
while the day only serves for pomp and ostentation,’ this was 
no argument to them, who were taught not to give way to 
excessive sorrow for the dead, nor to sorrow as others without 


18 In dict. leg. Juliani. 


or 

















§ 6. 


and time of burying. 129 


hope for them that were only fallen asleep: for Christian 
mournings had also a mixture of joy and comfort in them: 
their funeral pomp was chiefly psalmody and praises, with 
which they conducted the deceased party to the grave: and 
such a pomp as that had nothing of ostentation in it: it served 
only to provoke the living to holiness and virtue, to be mindful 
of death, and to make a good preparation for it: and there- 
fore was proper to be exhibited in open view, in the eyes of 
all the people, in the most public manner, among crowds of 
spectators and a general concourse. For all which the day 
was far more convenient than the night, the design of their 
funerals being to be seen of all the people. And therefore 
since it was an indifferent thing to the dead whether they were 
buried by day or by night, which was his third reason, the 
Christians chose the day for such solemnities, as being much 
more proper for the living, whose advantage herein was chiefly 
regarded. 

And upon these reasons the Christians continued to perform 
their funeral obsequies by day, notwithstanding Julian’s inhi- 
bition or reasons to the contrary. Gothofred thinks that from 
this time there is no instance of their burying by night: 
against which he says there is nothing to be alleged but one 
passage in St. Ambrose !9, which seems to speak still of funerals 
by night: for writing to widows, he bids them consider 
whether marrying again, and ‘being conducted home with 
torches in the night, would not look as much like a funeral as 
a marriage? But Gothofred 2° says this is not any account of 
fact, or what was then practised, but only an allusion to the 
ancient custom of using torches both at marriages and funerals, 
according to that of the poet ?}, 

Vivite felices inter utramque facem ! 
which was the common acclamation of the people to the new 


19 De Viduis. c. 15. (t. 2. p. 210 a. 
n. 87.)....Cum accensis funalibus 
nox ducitur, nonne pompe funeris 
exsequias magis putat quam thala- 
mum preeparari? 

20 [Ubi supr. n. 18. (t.3. p. 146.) 
Verum non vult eo loco Ambrosius 
ad noctem exsequias celebrari, sed 
ritum nuptiarum cum ritu funeris 
componit. Ut in funere, ita in nup- 
tiis, faces usitate. Hinc illud ad 


BINGHAM, VOL. VIII. 


matrimonio recens junctos ; 
Vivite felices inter utramque facem. 
Et sub noctem, accensis facibus, 
nova nupta in domum mariti dedu- 
cebatur. Ait igitur Ambrosius, ip- 
so nuptiarum die funalia illa accensa 
non minus exsequiarum ritum pre 
se ferre quam nuptialem deductio- 
nem, non quod tempus tempori re- 
spondere contendat. Grischov.] 
21 [Conf. Propertium, 1. 4. eleg. 2. 


K 


130 The place, decile, 


married couple, Live happy all your lives between your mar- 
riage torch and your funeral torch! But I am not sure that 
this is a good answer, because there are other undeniable evi- 
dences, in fact, of Christians’ burying with lamps and torches 
attending the funeral. And therefore some other account 
seems necessary to be given of it: and it may be this: that 
the Christians, even when they buried by day, used sometimes 
to carry lighted torches in the procession of the funeral, as a 
demonstration of joy: which they also did upon some other 
occasions. For St. Jerom 2? says, ‘in all the churches of the 
East, when the Gospel was to be read, they lighted candles in 
the day-time, not to drive away the darkness, but to give a 
demonstration and testimony of their joy for the good news 
which the Gospel brought, and by a corporeal symbol to repre- 
sent that light of which the Psalmist speaks, “Thy word is a 
lamp to my feet, and a light unto my paths.” And therefore it 
is not improbable but that they might use the same ceremony 
in their funerals by day, and for the same reason, to.demon- 


strate their joy, rather than sorrow like the Heathens. 
In fact, it is evident beyond dispute that they did use 
lighted torches at their funerals; and yet no intimation is 


given that their funerals were by night. 


v. 46. (Lond. 1822. t. 2. p. 739.) ubi 
verba sunt,— 

Viaimus insignes inter utramque fa- 

cem. 

Vid. ibid. n. ad cale. pag. Scilicet 
inter facem nuptialem et sepulchra- 
lem, i.e. toto nostri connubii tem- 
pore. In nuptiis enim tedas sicut 
et in funeribus adhibere solebant 
veteres. Ut etiam testatur Ovidius, 
Fast. 2. [vv. 561, 562. | 

Conde tuas, Hymenee, faces, et ab 

ignibus atris 

Aufer; habent alias mcesta sepul- 

chra faces. Ep. 

22 Cont. Vigilant. c..3. [al. 8.] (t. 
2. p. 394 d.) Per totas Orientis ec- 
clesias, quando legendum est Evan- 
gelium, accenduntur luminaria jam 
sole rutilante, non utique ad fugan- 
das tenebras, sed ad signum letitiz 
demonstrandum, ... ut sub typo lu- 
minis corporalis illa lux ostendatur, 
de qua in Psalterio legimus: Lu- 
cerna pedibus meis verbum tuum, 


Nazianzen 3, speak- 


Domine, et lumen semitis meis. 

23 Orat. Io. (t. 1. p. 167 [corrige, 
169] c.) Kal viv tui 6 odds Ka 
gdpiws arocécwotat, Kdus Tipia, ve- 
Kpods ématvovpevos, tuvois €& Uuveov 
Taparepmopevos, paptupev Bnuace 
Topmevopevos, yovewy xepow doias 
Ti@pevos, pytpds Aaumpopopia To 
mabe. tiv evoeBevay avrevoayovons. 
[My Ancestor appears to have read 
the passage according to the Latin 
version of Billius, materna cereorum 
gestatione §c., and he in translating 
seems to have taken Aaympodopia, 
which means the wearing of white 
and shining garments, for \apuma- 
dnhopia, torch-bearing, (see before, 
b. 12. ch. 4. 8. 1. V. 4. p. 235. 0. 40.) 
but for which latter term there is no 
authority of MSS. Hence the Edi- 
tor of the Benedictine copy, (Paris, 
1778. t. 1. p. 208. Orat. 7. n. 16.) 
has retained Aaympodopia and trans- 
lated it thus,—matre candida veste 
induta pietatem merori subrogante, 


XXIII, ii, 














and time of burying. 131 
ing of the obsequies of his brother Cesarius, says expressly, 
‘that his mother carried a torch in her hand before his body 
at his funeral.’ St. Jerom 24 says, the bishops of Palestine did 
the like at the funeral of the famous lady Paula: ‘some of 
them in honour to her carried her body to the grave, and 
others went before the corpse with lamps and torches in their 
hands.’ Gregory Nyssen2> gives the same account of the 
funeral of his sister Macrina, ‘ that the clergy went before the 
corpse, carrying lighted torches in their hands.’ And Theo- 
doret 26, speaking of the translation of Chrysostom’s body from 
Comana to Constantinople, says, ‘ there was such a multitude 
of people met him in ships in his passage over the Bosphorus, 
that the sea was even covered with lamps.’ St. Chrysostom 27 
himself speaks also of the use of lamps in their funerals. And 
in one of Justinian’s Novels?* the acolythists are forbidden to 
exact any thing for their torches, because at Constantinople 
they were allowed for funerals out of a public fund, which was 
there provided for the interment of the dead. These are not 
bare allusions to an ancient custom, but plain accounts of fact, 
which either prove that Christians celebrated some of their 
funerals by night, or else that they used lighted torches by 
day; as some of the testimonies seem to intimate: for Chry- 
sostom says they used their lights before the dead to signify 


—observing in the note, (f. ad cale. mA7jOos, croixnddv trod oxnrdpatos 


p-) Vestium candor ob spem resur- 
rectionis hic certe potius debet in- 
telligi, quam unius cerei tedeque 


' gestatio, idque vox ipse sonat. Gri- 


schovius without authority has sub- 
stituted Aaprodopia; but there is no 
such word in the lexicons, though 
truly Adumos was the name of one 
of the horses of Eos. Ep.] 

24 Ep. 27. [al. 108.] ad Eustoch. 
Epitaph. Paul. (t. 1. p. 716d.) ... 
Translataque episcoporum manibus, 
et cervicem feretro subjicientibus, 
cum alii pontifices lampadas cereos- 
que preeferrent. 

25 Vit. Macrine. (t. 2. p. 201 a.) 
Tod Aaovd wepi thy KAivny TeTUKV@- 
pévou, Kal mavray anAnoTes éxévTwr 
Tod lepod éxeivov Oeduaros, ovK Hy ev 
evKoXla Thy topeiay Huiv dcavver Oat" 
aponyetto S€ xa’ éxarepoy pépos dia- 
«évav 6€ Kai imnpet@v ov dXLyor 


mporropmevoy, Tas EK KNpov Aaymddas 
EXovres TavTEs. 

1. 5. ¢. 26. (v. 3 p. 296. 6.) 
Xpév@ pevtor votepoy Kai adta Tov 
didackddov Ta deiWava cis thy Bact- 
Aevoucay perexdpicav wéALy* Kal wd- 
Aw 6 miords Guthos, os Areipw TO 
medayer Oia Tv TopOpeiay xpnodpe- 
vos, TOU Boomépov To mpos TH Ipo- 
movridt otéua tais apmde. Karte- 


apuye. 
27 Hom. 4. in Hebr. p. 1784. (t.12. 
p- 46 c.) Eimé ydp pot, ri Bovdovrat 
ai Naprades ai padpai; ody as aOAn- 
Tas avTovs mpomépropev; ti O€ Tp- 
vou; ovxt tov Gedv So€dCoper, Kai 
evxaptoTouper, Ott Aowmby eoTepave- 
oe Tov armed Orta; 

28 Novel. 59. c.5. tot. (t.5. p. 302.) 
..+. Nihil ex hoe acolythis penitus 
recipientibus, &c. 


K 2 


182 The place, manner, and time of burying. XXIII. ii. 


that they were ‘champions or conquerors, and as such con- 
ducted in triumph to their graves.’ And thus far Gothofred’s 
opinion may be admitted, that the Christians generally cele- 
brated their funerals by day: but then this must be added to 
it, that they used lamps and torches lighted in the day, to 
express their joy, and signify their respect and honour to the 
deceased as a victorious combatant, who had conquered this 
world here below, and was now gone to take possession of a 
better world above. 

If any weight could be laid upon the uncertain authority of 
the writer of the life of St. German, bishop of Auxerre, in 
Surius 29, it would put the matter out of dispute: for he says, 
‘the multitude of lights used at his funeral seemed to outdo 
the sun, and beat back its rays at noon-day.’ But without this 
uncertain testimony, enough has been said to show the differ- 
ence between the custom of the Heathens burying by night 
and the Christians burying by day, which is the principal thing 
I intended in this part of my discourse. I only add one thing 
by way of confirmation, that the Christians in this age gene- 
rally celebrated the eucharist at their funerals, which is a ser- 
vice belonging to the day, and not the night; and to the 
morning part of the day, and not the afternoon. Whence in 
one of the Councils of Carthage 2° we find an order, ‘that if any 
commendation of the dead was to be made in the afternoon it 
should be performed only with prayers and not the celebration 
of the eucharist:’ which is a certain argument that their 
funerals were then generally by day, since the funeral office 
was in a manner appropriated to the eucharistical or morning 
service: but of this more hereafter in its proper place. 


I il ee 


29 Jul. 30. ap. Durant. De Riti- 
bas, (220.29. not4. [al. 16.:(p: 78.) 
Constantius presbyter in Vita S. 
Germani...apud Surium testatur 
...Gallos funus ejus honorifice cu- 
rasse, et multitudinem hominum, 
splendorem sibi etiam per diem vin- 
dicantem, repercusso solis radio, re- 
fulsisse. 

30 [Carth. 3. c. 29. juxt. Ed. Crabb. 
(t. 1. p.428.) Ut sacramenta altaris 


non nisi a jejunis hominibus cele- 
brentur, excepto uno die anniversa- 
rio, quo ccna Domini celebratur. 
Nam sialiquorum, pomeridiano tem- 
pore, defunctorum, sive episcopo- 
rum, sive ceeterorum, commendatio 
facienda est, solis orationibus fiat, 
si illi, qui faciunt, jam pransi inve- 
niantur.—Conf. Labb. et Cossart, 
t.2. p.1171 c. Ep.] 





§ 6. iii. 1. Ceremonies and solemnities of the interment. 133 


CHAP. III. 


How they prepared the body for the funeral, and with what 
religious ceremonies and solemnities they interred it. 


1. Comz we now to the ceremonies used in preparing the Christians 
always care- 


body for the funeral, and the solemnity of interring it. No ful to bury 
act of charity is more magnified by the Ancients than this of panderecnt 
burying the dead: and therefore they many times ventured the hazard 


upon it even with the hazard of their lives. In times of per- a 
secution, and in times of pestilential diseases, this could not be 
done without great danger; and yet they never scrupled it in 
either case. Asturius, a Roman senator?!, took the body of 
Marinus the martyr from the place of execution, and carried it 
on his own shoulders to the grave. And Eutychianus is cele- 
brated in the Roman Martyrology and the Pontifical®? for 
having buried three hundred and forty-two martyrs in several 
places with his own hands. Sometimes they ventured to steal 
away the bodies of the martyrs in the night, when they 
could not otherwise either by money or entreaties get liberty 
to bury them. As we learn from the Epistle of the Church of 
Lyons and Vienna in Eusebius®*, where the brethren express 
their profoundest sorrow and grief because their enemies would 
not suffer them to bury the bodies of their martyrs. For they 
kept such a strict guard upon them that they could not come 
at them by night to take them away, neither would money 
prevail, nor any solicitations move the keepers to deliver the 
bodies up to be buried, but they kept them six days exposed 
in the open air, and then burned them, and scattered their 
ashes in the river, that there might be no relics of them re- 
maining upon the earth. The brethren here ventured their 
lives by night to have got the bodies, if it had been possible, 
to have given them a decent funeral. And there want not in- 
stances in the ancient Martyrologies of some who became mar- 
tyrs themselves upon this account for their excessive charity to 
their brethren. The other difficult case in which they ex- 


| 31 Ap. Euseb. 1. 7. c.16. See be- diversa 342 martyres manibus suis 
-fore, ch. 2. s.6. n. 15, preceding. sepelivit, &c. 

32 Vita Eutychiani. (CC. t.1. p. 33. L.5. c.1. See before, ch. 2. 
913 a.) Hic temporibus suis per locas. 4. n. 2, preceding. 











134 Ceremonies and solemnities XXII. iii 


pressed an equal charity and concern, was the time when 
pestilential diseases raged in the world. Even in this case 
they would never desert their brethren while alive, nor leave 
them unburied after death. Dionysius, bishop of Alexandria, 
gives us a remarkable instance*4 of this care, in that terrible 
plague that happened in Egypt in his time. He says, ‘the 
Christians not only attended their brethren when they were 
sick, but also took care of them when they were dead, closing 
their eyes and mouths, laying them forth, watching with 
them, washing their bodies, dressing them and clothing them 
in garments proper for their burial, and then carrying them 
out on their own shoulders to their graves: in doing which 
they often ventured so far that in a short time it was their 
own lot to have the same good offices done to themselves by 
others.’ 
How they 2, This passage of Dionysius shows us not only the great 
Be body for charity of the ancient Christians in burying the dead, but also 
burial. — some of the lesser circumstances and ceremonies then usually 
First, Clos- i : js . 
ing its eyes Observed in preparing and decently composing the body for its 
ay ona burial. First, he says, they were used to close its eyes and 
circum- mouth as soon as it was dead. Which was a custom of decency 
tices or observed by all nations, and taught them as a comely thing by 
all nations. nature itself. Only the Romans added another ceremony to 
it, which had nothing of nature, but superstition in it: which 
was, as Pliny®> describes it, ‘to open their eyes again at the 
funeral pile, and show them to heaven: which, according to 
34 Ap. Euseb. 1. 7. c. 22. (v. Pe Ys 
347: 29. -) OF yoor meioror Tey adeh- 
par | nav Se bmepBaddovecay dyamny 
kal pradchpiar aedovvres €avT@v 
kal ad\Anhor EXSpEvOL, €MLOKOTTOUPTES 
auddkros Tovs vooourTas, Aumapaos 


bmnperovpevor, Beparevorres ev Xpe- 
oT®, gwvarnAdarrovro € éxeivois ao pe- 


Tov Tov Tpdmov eLexopnoav TOU Biov, 
mpeaBvrepot TE Tives Kal Sidkovor, kai 
Tov dd Tov Aaov Aiav errawwoupevot” 
@s Kat Tov Oavarov TovTo TO <idos, bua 
mony evoéBevay kat miotw ioxupav 
ywopevor, pndev amrobety paptupiov 
Soxeiv. Kai ra oépata d€ rey ayiov 
trrias xepot Kal KdArots imohapBd- 


i i 


véotata’ Tov map’ érépov dvaripmAd- 
pevot mabovs, kal Ty vooov ep éav- 
Tous €X\kovtes amd Tov mAnaiov, kal 
éxdvres dvapagadpevor Tas dhyndévas. 
Kai moNXol, voroKopyaarres kal po- 
gates érépous, erehevrnaar avrol, Tov 
éxeivoov @avarov eis éaurovs y HEeTAgTN- 
odpevor” Kal Td Snpades pjua pdvns 
det Soxody diroppooivns exer Oat, 
py 5 tére mwAnpodytes, amidytes 
abrav TavT@V mepinua. Oi yooy 
apiotor tay map Hui adeApav rod- 


vOVTES, kabaupoivrés TE TOUS 6pOan- 
pods, kal orépata ovykheiovTes, & @po- 
opodvres re kat SvariOevres, mpooKoA- 
Acpevot, oupmexdpevot, hovtpois Te 
kal mepiaTonais kaTakogpovytes, pera 
pixpoy ervyxavoy Trav towv’ cet Tov 
trrodevropévov eperropévay Tois mpd 
aver. 

35 Nat. Hist. 1.11. c. 37. (p. 204. 
22.) Morientibus illos [oculos] ope- 
rire, rursusque in rogo patefacere, 
Quiritium magno ritu sacrum est. 





of the interment. 185 


§ 2, 3. 


the Roman superstition, was as necessary to be done as it was 
necessary at first to close their eyes against the sight of men. 
The ground of this superstition I will not stand to inquire 
into, but only observe, that as the Christians rejected this 
ceremony because it was a mere superstition, so they retained 
the other as agreeable to that decency which is taught by 
nature. 

3. The next circumstance mentioned by Dionysius was lay- Then,wash- 
ing the body out, and washing it with water. This was a msthebody 
ceremony used not only by the Greeks and Romans, but by 
the Hebrews also: from whom it was taken and continued by 
the Christians, as it is now by the Jews, though for more 
superstitious reasons than formerly, as Buxtorf?® acquaints us, 
at this day. That it was a very early rite derived from the 
Jews to the Christians we learn from the account which is 
given of Tabitha, Acts 9, 37, where it is said, that when she 
was dead ‘they washed her, and laid her in an upper chamber.’ 
And some?’ will have this to be the meaning of the Apostle, 
1 Cor. 15, 29, where he speaks of ‘being baptized or washed 
for the dead ’ which is not so certain. However, the custom 
is mentioned as usual among Christians, not only by Dionysius, 
but by Tertullian?%, who says, ‘the Christians used bathing as 











Ita more condito, ut neque ab ho- 
mine supremum eos spectari fas sit, 
et — non ostendi nefas. 
S og. Judaic. c. 35. p. 501. 
Ed. Hewor Via: (c. 49. sarod Ed. 
Basil. 1661.) Aqua calida, cui ad- 
dunt flores chameemeli et rosas sic- 
cas, studiose abluitur mortuus, ut 
purus et mundus sit, quum pecca- 
torum ratio reddenda erit. Ovum 
insuper acceptum cum vino agi- 
tantes permiscent, et capiti illius 
illinunt. Ablutio et inunctio hee a 
quibusdam fit domi, antequam effe- 
ratur; in nonnullis locis, preesertim 
ubi Judeorum est magna copia, in 
coemeteriis, que om na beth cha- 
jim, locum viventium vocant, tabule, 
quam 7H» mittah, lectum vocant, 
impositum in ccemeterium deferunt, 
in quo certam quandam ediculam 
habent, in qua eum abluunt, et post 
ablutionem loculo includunt. Hujus 
ritus fit mentio, Act. 9, 37. 
37 Vid. Bezam in Act. 9, 37. (t. 2. 


p- 149.) [But no remark of the kind 
occurs either there or in the long 
note on 1 Cor. 15, 29. q.v. (ibid. p. 
220.) Qué baptizantur pro mortuis, 
§c., according to the Geneva edi- 
tions of 1556 and 1582: but in the 
Cambridge edition of 1642 (p. 325.) 
I find the following words in the 
note on Act 9, 37: Hec ablutio inter 
sanctos fuit future resurrectionis 
pignus et tessera superstitibus, quo 
respexit Apostolus, 1 Cor. 15, 29. 
Sed hunc morem postea vertit Satan 
in vanissimam superstitionem, tum 
apud Grecos, quam passim ridet Lu- 
cianus, tum apud Latinos, unde illud 
Ennianum, 

Tarquinii corpus bona foemina lavit 

et unxit. Ep. ] 

38 Apol. c. 42. (p. 34 a.) Attamen 
lavo et debita [al.lavor honesta] hora 
et salubri, que mihi et calorem et 
sanguinem servet: rigere et pallere 
post lavacrum mortuus possum. 


136 Ceremonies and solemnities XXIEL. iti. 


well as the Heathens, at proper times for health, to preserve 
their vital heat and blood: for it was time enough to grow 
pale and cold when they came to be washed after death.’ This 
was also an innocent and decent ceremony, and therefore the 
Christians retained it, not for any mystical signification, that 
any of them mention, but as a civil rite and comely preparation 
of the body for its burial. How long it continued in practice 
I know not exactly: but Durantus®? gives later instances of 
its use out of Gregory the Great, and Gregory of Tours, and 
Bede’s Life of St. Cuthbert, and Eginhardus’s Life of Charles 
the Great. 

4, The next circumstance noted by Dionysius is the dressing 
and adorning the body in robes proper for its funeral. He 
takes no notice of anointing the body with precious ointment, 
nor of the use of any embalming, which was proper to be men- 
tioned between washing and clothing ; because this was not so 
generally used, as being a more chargeable thing, and not 
so proper therefore to the deplorable case he was speaking 
of. But we have had occasion to speak enough of this before. 
The present circumstance of dressing and adorning the body 
in some robes or vestments proper for its burial, is mentioned 
by several other writers, who speak of these robes as differing 
much, either according to the dignity and quality of the 
deceased, or the quality of those who prepared them. Eusebius 4° 
says, ‘Asturius, bemg a rich and noble Roman senator, wound 
up the body of Marinus the martyr, ed pdda mAovelws, in a 
very rich garment, and so carried him to his grave.’ And 
Constantine, according to the dignity of an emperor, was 
buried in a purple robe with other magnificence proper to 


Dressing it 
in funeral 
robes: and 
these some- 
times rich 
and splen- 





39 De Ritibus, &c., 1. 1. c. 23. n. 
13. [al.14.] (p. 76.) S. Gregorius, 
Hom. 39. de sorore sua defuncta 
loquens, ait : Cumque corpus ejus, ex 
more mortuorum, ad lavandum esset 
nudatum.—Idem Gregorius, 1. 3. 
Dialog. c. 17.: Quem ex more lotum 
et vestimentis indutum, &c. Et 1. 4. 
c.16.: Cumque corpus ejus ex more 
mortuorum ad lavandum esset nuda- 
tum. Quibus etiam verbis utitur, 
eodem libro, c. 27.—Beda, de Exse- 
quiis 8. Guthberti, testatur Guth- 
bertum vita functum, a navigantibus 
in insulam delatum, toto corpore 


lavatum, &ec.—Eum morem Gallos 
precipue retinuisse testatur Greg. 
Turon. 1. de Glor. Confess. c. 104., 
ubi ait, Pelagiam, vita functam, ablu- 
tam fuisse juxta morem, ac deinde 
collocatam in feretro.—Idem Grego- 
rius, in Vitis Patrum, (cc. 9, Io, 
13, 20.) Sanctos Patroclum, Ferian- 
dum, Lupicinum, et Leopardum, post 
obitum ablutos fuisse eommemorat. 
—KEginartus, in Vita Caroli Magni, 
corpus Caroli Magni solemni more 
lotum scribit. 

40 L. 7. c. 16. See before, ch. 2. 
s. 6. n. 15, preceding. 











§ 4. 





of the interment. 137 


the dignity of his person, as the same Eusebius ¢! informs us. 
And St. Jerom 4? signifies this to have been the custom of the 
rich, though according to his usual manner he somewhat satiri- 
eally inveighs against it: ‘ Spare, I pray, yourselves; spare at 
least your riches which ye love. Why do you wind up your 
dead in clothes of gold? Why does not your ambition cease in 
the midst of mourning and tears? Cannot the bodies of the 
rich find a way to rot any otherwise than in silk? Thus he 
at once gives us the custom, and his own tart reflection on it ; 
showing himself a friend rather to the plain and common way 
of dressing the dead for their funeral: which was to wrap them 
up in clean linen clothes after the example of Christ’s body, as 
the manner of the Jews was to bury. So St. Jerom says in 
another place 42, speaking of the woman that was seven times 
smitten, ‘ the clergy, whose office it was, wound up her bloody 
body in linen clothes.’ And so Prudentius, in his Hymn upon 
the Obsequies of the Dead 44, represents it as the most usual 
funeral dress. And Athanasius ‘> says, ‘it was the custom of 
the Egyptians to use linen, not only for the meaner sort of 
people, but for the nobles also and the martyrs.’ However, 
some adorning or other was always used: and therefore Sido- 
nius Apollinaris‘® represents it ‘ az a thing contrary to the 
common way of burying in the Gotlis, that being forced to 


~ 


inter their slain in a tumultuous manner, they could neither . 


wash them nor clothe them for the grave, but threw whole 
loads of them naked and dropping with blood into the earth ;’ 


41 De Vit. Constant. 1. 4. c. 66. 
(v. I. p. 665. 20.)”Evdov ydp rou ev 
avT@® madati@ Kata TO pecaitatoy 
tav Bacicioy, ed’ tynrjis Keipevov 
xpvajs Adpvakos Td Bacidéws oKAvos, 
Baoidikois re Kécpos, toppvpa Te 
kat dcadqpate tetipnevoy, mreioror 
mTeptoTotxyiodpevot, emayputves Ov 7- 
pepas Kal vuxros epovpour. 

42 Vit. Pauli. (t. 2. p. 12 d.) Par- 
cite, queso, vos: parcite saltem di- 
Vitiis, quas amatis. Cur et mortuos 
vestros auratis obvolvitis vestibus? 
Cur ambitio inter luctus lacrymasque 
non cessat? An cadavera divitum 
nisi in serico putrescere nesciunt? 

43 Ep. 49. fal. 1.] ad Innocent. 
(t. 1. p. 6d.) Clerici, quibus id of- 
ficii erat, cruentum linteo cadaver 


obvolverunt. 

44 Cathemer. in Hymn. ad Exse- 
quias Defunctorum, vv. 49, 50. (Vv. I. 
p- 136.) als! 

Candore nitentia claro 
Preetendere lintea mos est. 

45 Vit. Antonii. (t. 1. part. 2. p. 
689 c. n. 90.) Of Aiyirrio Ta Toy 
TeXevT@YT@Y OTOVOai@y TeyaTa, Kat 
pdduota Tov ayiov paptiper, piovot 
pev Oarrey kal mrepteAiocewy dOoviots. 

46 L. 3. Ep. 3. (p. 187.).... Nec 
ossa tumultuarii cespitis mole tu- 
mulabant: quibus nec elutis vesti- 
menta, nec vestitis sepulchra tri- 
buebant, juste sic mortuis talia justa 
solventes. Jacebant corpora undi- 
que locorum plaustris convecta ro- 
rantibus, &c. 


138 Ceremonies and solemnities XXIII. ni. 


which is usual enough in burying the slain of an army in the 
field, but no way agreeable to the manner of burying in time 
of peace. 

He that would see more of this custom may consult the 
learned Savaro’s notes upon Sidonius47, who gives other in- 
stances out of Arnobius, and Lactantius, and Corippus, and 
Gregory of Tours, and Constantius’s Life of Germanus, which 
I will not stand to repeat in this place. I only add that of 
St. Jerom #8, where he commends the lady Paula for her great 
charity to the poor, ‘in that she never suffered any of their 
bodies to go without a funeral garment to their graves; and 
out of her immense propensity to the practice of this virtue, 
wished that she herself might die poor, and be beholden to the 
charity of some other to give her a piece of linen to wrap up 
her body for its funeral :’ and to this I subjoin that passage of 
St. Chrysostom #9, where he makes this funeral clothing to have 
something of signification in it, saying, ‘ We clothe the dead in 
new garments, to signify or represent beforehand their putting 
on the new clothing of incorruption.’ 

5. The next circumstance mentioned in the short account of 

Dionysius is the decent composing them in their coffin, and 
cage an watching and attending them till the time of their funeral. It 
the funeral. Was the custom of all nations to let the dead corpse lie some 

time unburied, lest there should chance to be some vital spirit 
or remains of life in them that might be quite destroyed by 
too hasty a funeral. For this reason the Romans let their 
body lie seven days; meanwhile using their ablution in warm 
water, and their several conclamations, as they called them, to 





Watching 
and attend- 
ing it in its 


47 [In loc. (p. 191.) Postquam 
eluta erant cadavera, vestiebantur. 
Paulus, 1. 19. De in rem verso.— 
Ulpianus, 1. 14. §. Idemque et si, 
De Religios. et Sumpt. Funer.— 
L. 113. §. ult. de Legat. 1. 1. 15. 
§. Proinde de Usufructu. — Con- 
stantius de 8. Germano, 1. 2. c. 22. 
Regina vestivit.—Preeter Arnobium, 
1. 5., et Lactantium de Orig. Error. 
c. 4., Quintilian. Declamat. 373., 
Corippus, l. 1., Purpureaque in veste 
jacens requiescere somno, &:c.—Gre- 
gor. Turon. 1. 4. c. ult.—Idem, 1. 6. 
c. 9. Hist. et de Vita Patrum, c. 3., 
Exinde vestitus atque ablutus in ec- 


clesiam defertur.—C.7., Affuit que- 
dam matrona, que ablutam dignis ves- 
tiit vestimentis. Et c.12., Ablutus 
ac vestimentis dignis indutus. Et c. 
8. in fine.—Idem, 1. 4. Hist. c.1.; 
1. 6. c. ultim.; 1. 7. ¢. 1.; et de Glo- 
ria Confess. c. 81, &c. Grischov.] 

48 Ep. 27. [al. 108.] ad Eustoch. 
Epitaph. Paule. (t.1. p.687¢.)... 
Quis inopum moriens non illius ves- 
timentis obvolutus est? 

49 Hom. 116, t. 6. Ed. Savil. = 
944. 38. (t. 9, int. spuria. p. 808 d.) 
Kal kawois ipatiows rods reOvedras 
dudreCopev, rd Kkawov evdupa Tis 
apOapcias jay mpounviortes. 

















of the interment. 139 


try if there was any spirit left in them which might be awaked 
and recovered to life again. If after the last conclamation no 
signs of life appeared, then conclamatum est, there was no 
remedy, after this ery they carried them forth to their funeral 
pile. The Roman antiquaries note further, that the rich were 
commonly laid in beds, and the poorer sort in coffins, in the 
porch or entrance of their houses close by their gate. 

The Christians’ ceremonies were in some things the same, 
and in some things a little refinement upon these. The com- 
mon sort of people were laid in coffins of plain wood, as 
St. Ambrose and others °° inform us. For in this the Chris- 
tians chose rather to follow the Heathens than the Jews; the 
Jews using no coffins, but only grave-clothes to wrap up the 
body, and biers to carry it to the grave. Others had their 
coffins adorned with more costly materials. Constantine was 
put év xpvof Adpvaxt, in a coffin overlaid with gold, as both 
Eusebius 5! and Socrates 52 word it, and that was covered also 
with a purple pall. St. Jerom5* says likewise, that Blesilla, 
the daughter of Paula, a rich lady in Rome, ‘ had her coffin 
covered with a cloth of gold: but St.|Jerom himself did not 
like it; for he says immediately upon i, ‘it seemed to him as 
if he then heard Christ crying from heaven, I own not this 
garment: this clothing is none of mine; this ornament is the 
ornament of strangers.’ From whence we may conclude, that 
this way of adorning coffins so pompously was not very com- 
mon among Christians. Neither did they imitate the Heathens 
in their collocation in the porches or entrance of their houses : 
though Durantus °‘ says, this old Roman custom is still con- 


50 See Durantus, De Ritibus, &c. 
1.1. c. 23. p.112., citing Ambrose on 
Luc. 2. (p. 77. summ.) Feretrum 
ligneum est, ait Ambrosius (in c. 2. 
Luce), propter spem resurgendi. 
Lignum enim, ait ille, etsi antea 
non proderat, posteaquam tamen 
Jesus id tetigit, proficere ccepit ad 
vitam. 

51 De Vit. Constant. 1. 4. c. 66. 
See the first line of n. 55, following. 

52 L. 1. c. 40. (v. 2. p. 76. 4.) Td 
d€ capa trod Baciréas of emirndecor 
xpvon evOeuevor Aapvakt, K.T. 2d. 

53 Ep. 25. [al. 39.] ad Paulam. 
(t. 1. p.175 d.)....Aureum feretro 


velamen obtenditur. Videbatur mihi 
tunc clamare de ccelo, Non agnosco 
vestes: amictus iste non est meus: 
hic ornatus alienus est. 

54 De Ritibus, 1. 1. c. 23. n. 13. 
[al. 14.] (p. 77.) Verum Lutetiz, ubi 
quis extremum vite spiritum edidit, 
cadaver in vestibulo edium, ad ja- 
nuam ipsam, vulgo collocari solet: 
quod non nulli ad consuetudinem 
ethnicorum referunt. Moris enim 
erat et apud Grecos et apud Ro- 
manos, cadaver ad januam deponere, 
oo RES eeee Pelagia, apud Gregor. 
Turon. de Gloria Confess. c. 104., 
postulabat a filio, ne eam ante diem 


140 ; Ceremonies and solemnities XXII. ii, 


tinued at Paris: but they set their coffins either in some inner 
room of their house or an upper room, as we read of Tabitha, 
(Acts 9, 37,) or carried them to the church, where they watched 
with the body to the time of its funeral. Eusebius®> says, Con- 
stantine’s body ‘ was laid in his golden coffin covered with 
purple in one of the chief rooms of the palace, where lights 
were hanged round about it in golden candlesticks; and the 
body so adorned with the purple robe and royal diadem, 
was attended by the watchers for several days and nights 
together: such a splendid sight-as was never seen from the 
foundation of the world before.’ Others chose immediately 
after death to be laid in the church, where the watchers also 
attended them till they were carried forth to their funeral. 
Thus Paulinus °¢ tells us, ‘ the body of St. Ambrose as soon as 
it was dead was carried into the church, and there they 
watched with him the night before Easter.’ And here, in- 
stead of the Roman conclamation, they were wont to make 
the church echo with psalmody, and hymns, and praises to 
God, which was a noble refinement upon the old ceremony of 
conclamation. Thus Gregory Nyssen *7 represents the watch- 
ing that was kept with the body of his sister Macrina: ‘ they 
watched and sung psalms all night, as they were used to do 


quartum sepeliret, ut videntes fa- 
muli et famule viderent: additque 
Gregorius eam defunctam ablutam 
fuisse, et locatam in feretro, atque 
in ecclesiam deportatam. Feretrum 
vero ligneum est, ait Ambros. in 
c. 2. Luce, propter spem resurgendi. 
Lignum enim, ait ille, etsi antea 
non proderat, posteaquam tamen 
Jesus id tetigit, proficere ccepit ad 
vitam. In nobilibus aureum vela- 
mentum super feretrum, &c. Ep.] 

55 De Vit. Constant. 1. 4. c. 66. 
Pee og 665. 12.) "Apavres d€ of 
oTpati@tiKol TO oKnVvos xpvony Karte- 
Tidevro Adpvae’ ravtny O GdoupytKij 
ddoupyidt mepueBadXor, eK LCOY | T eis 
Ty Baoiréas & em @VUpOY modu" Karen’ 
ev avTe TO TavT@v mpoepovte TOV 
Baotreiov olk@y Bdbpav ep by ar 
kareriBevto" para T eparyavres KUKA® 
em oKevav xpuoay Oavpacroy Oéapa 
Tos épaot mapeixov, oto er oddevds 
manor ep nAtov avyais ex mparns 


aidvos ovoTacews emt yas apn’ ev 
dov yap Tou €v at’t@ tadarti@, kara 
TO peoairaroy TOV Bacideiov, ep 
bynrjs keipevoy xpvons Adpvakos TO 
Bacitéws oxnvos, Bacwexois Te KOo- 
pots, mop pupa te Kal Siadfqpare TETL- 
npévor, mEiorot _TEpLoTolxirdpevor, 
emnaypurveas O: tuépas Kal vuKrdos 
ecbpovpovr. 

56 Vit. Ambros. (t. 2. preefix. ap- 
pend. p. 13 a. n. 48.) Ad ecclesiam 
majorem antelucana hora, qua de- 
functus est, corpus ipsius portatum 
est; ibique eadem fuit nocte, qua 
vigilavimus in Pascha.—Vid. Greg. 
Turon. de Glor. Confess. c. 14., 
Pelagia Lemovicina. (p. 983 c. 4.) 
Et hee dicens emisit spiritum ; ab- 
luta juxta morem collocatur in fere- 
tro, atque in ecclesiam deportatur. 

57 Vit. Macrine. (t. 2. p. 200 b.) 
Tis ouv mayvuxiSos wept abriy ev 
ipv@diats, kabdrep ei papripev mav- 
nyvpews, TercOcions, K.T. Xr. 





§ 5, 6. 141 


on the vigils or pernoctations preceding the festivals of the 
martyrs.’ And something of this kind is that which St. 
Austin®’ says was done in his mother’s house some time 
after she was dead: ‘ Euodius took the psalter and began 
to sing a psalm, and the whole family answered alternately, 
“JT will sing of mercy and judgment: unto thee, O Lord, will 
I sing.”’ [Ps. 101, 1.] 

6. The last circumstance mentioned by Dionysius is the The expor- 
exportation of the body to the grave: which in the particular psych 
case he speaks of, being the time of a raging plague and pesti- performed 
lence, was done by such charitable persons as were willing to nome pei 
venture their own lives to discharge these last pious offices to enity, pe 
their dying brethren. And there were many occasions for this any charit- 
sort of charity in the three first ages, not only upon the ac- ee 
count of infectious diseases, but for the multitude of martyrs, the case 
and numbers of the poor, who had nothing to depend upon but paneer 
the kindness of such charitable persons in the Church. Some- the party 
times this office was performed by the next relations, and some- ras 
times by persons of rank and quality, when they.designed to 
do a particular honour to the party deceased in regard to his 
merit and virtue. I have noted before out of Eusebius 59, how 
Asturius, a noble Roman senator, carried Marinus the martyr 
on his own shoulders to his grave: and how Eutychian®, 
bishop of Rome, is said to have buried above three hundred 
martyrs with his own hands. St. Jerom® also tells us, that the 
bishops of Palestine paid this particular respect to the famous 
lady Paula, ‘ that they carried her forth with their own hands, 
and put their own necks under her coffin.’ So Gregory Nys- 
sen © says, that he and some others of the most eminent clergy 
carried his sister Macrina to her grave. Nazianzen® also tells 


of the interment. 


58 Confess. 1. 9. c. 12. (t. 1. p. Paula. See before, ch. 2. s. 6. n. 24, 








123 a.) Psalterium arripuit Euodius, 
et cantare ccepit psalmum: cui re- 
spondebamus omnis domus, Mise- 
ricordiam et judicium cantabo tibi, 
Domine. 

59 L. 7.c.16. See before, ch. 2. 
s.6. n. 15, preceding. 

60 [Ap. Anastas. Bibliothecar. de 
Vit. Pontif. s. 28. (Rom. 1718. p. 
28.) Hic temporibus suis per di- 
versa loca 342 martyres manu sua 
sepelivit. Ep.] 

61 Ep. 27. [al.-108.] Epitaph. 


preceding. 

62 Vit. Macrine. (t. 2. p. 201 a.) 
or ‘ \ ~ 297 +3 ‘ 
Emel d€ rovro edédoxro, kal €v xepolv 
> © \ ¢ x \ f > Ax 
Rv 1 oTrovdn, broBas Thy KAXiyny eye, 
kakeivoy él Td erepov mepos mpocKa- 
Aeoduevos’ Gov te dvo Tay Ev TO 
KAnp@ TeTiunuevav Td dricOioy THs 
kAins pépos trodaBdvtav, inv Tov 
mpdcw exduevos Badnv, ws eikds, kai 

> ee s - , 
kat OXiyov juiv ywouerns THs Kwn- 
oews. 


63 Orat. 20. in Laud. Basil. (t. 1. 
Pp. 371 C.).. .Lpoexopifero pev 6 dytos 


142 Ceremonies and solemnities 


us, that St. Basil was carried xepolv dylwv, by the hands of the 
clergy, in honour to his person. 


articular ‘7, In the first ages the poor were buried at the common 
rders of 


1enap- charge and charity of the Church, as we learn from Tertullian’s 
es Apology®. But afterward, in some of the greater Churches, 
hurches, where there were multitudes of poor, in the beginning of the 


nder the fourth century we find two orders of men set up in the Church, 


opiate and with a sort of clerical character, whose particular business was 
arabolani, : fs aoe : : 
) take care to attend the sick, especially in infectious diseases, and to do 


“thas all offices that were necessary to be done in order to give the 
mm all poor a decent funeral. The one were called parabolani, from 
hese offices venturing their lives among the sick in contagious distempers ; 
ead. and the other copiate, laborantes, lecticarti, fossarii, sanda- 
pilarii, and decani, answerable to the old Roman names /ibi- 
tinarit and vespillones, whose office was to labour in digging 
of graves for the poor, and carrying the coffin or bier, and 
depositing them in the ground, as most of the names signify : 
which it is sufficient only to hint here in this place, because I 
have given a full account of these orders of men in two distinct 
chapters® in a former Book. 
salmody 8. Now to proceed: whereas the Heathens had their nenia 
as or funeral song, together with their pipers, and sometimes 
sed in all trumpeters, to play before them: instead of this, the Christians 
funerals, chose to carry forth their dead in a more solemn manner with 
‘ee psalmody to the grave. We cannot expect to find much of this 
1 opposi-. in the three first ages: while they were in a state of persecu- 
ee Oe tion: but as soon as their peaceable times were come, we find 
iping and it in every writer. The author of the Apostolical Constitu- 


es tions®’ gives this direction, ‘ that they should carry forth their 


XXIIL ii. 


xepolv aylav bYovpevos. [Or, by the 
hands of the saints. The original 
does not seem to speak of the clergy 
exclusively. The context does not 
justify so precise a rendering of the 
word ayiwv, neither does the Latin 
version, which reads thus: Effere- 
batur vir sanctus, sanctorum virorum 
manibus elatus. Ep. 

64 (Tertul. Apol. c. 39. (p. 31 b.) 
Modicam unusquisque stipem men- 
strua die, vel cum velit, et si modo 
velit, et si modo possit, apponit, ... 
Inde non epulis, nec potaculis, nec 
ingratis voratrinis dispensatur, sed 


egenis alendis humandisque, &c.— 
Grischov. | 

6 B. 3. ch. 8. and 9g. v. 1. pp. 

5-345: 

P38 Via Rosin. Antiquit. Roman. 
1. 5. ¢. 39. (p. 991 a. 10.) Idem etiam 
[Servius] in 5. Auneid. scribit, mo- 
ris fuisse, ut majoris etatis funera 
ad tubam proferrentur: minoris ve- 
ro, ad tibias, &c. 

67 L. 6. c. 30. (Cotel. v.1. p. 358.) 
.... Kal, €v ruls €€ddous TOv KeKoun- 
pevov, WahAovtes mpomépmere avTovs, 
edy Oot moto ev Kupi@* Tipsos yap 
evaytiov Kupiov 6 Oavatos tév éoiwv 


; 
j 
; 
q 
; 
) 
i 





a 





§7,8 





of the interment. 143 


dead with singing, if they were faithful: “for precious in the 
sight of the Lord is the death of his saints.” And again it is 
said, “ Return to thy rest, O my soul, for the Lord hath re- 
warded thee.” And “The memory of the just shall be blessed:” 
and “The souls of the just are in the hand of the Lord.”’ 
These probably were some of those versicles, [from Ps. 116, 
15 and 7. Prov. 10, 7. and Ps. 97,10.] which made up their 
psalmody upon such occasions. 

For Chrysostom ®, speaking of this matter, not only tells us 
the reason of their psalmody, but also what particular psalms 
or portions of them they made use of as proper for this solem- 
nity. ‘What mean our hymns,’ says he, ‘do we not glorify 
God, and give him thanks, that he hath crowned him that is 
departed, that he hath delivered him from trouble, that he 
hath set him free from all fear? Consider what thou singest 
at that time: “Turn again unto thy rest, O my soul, for the 
Lord hath rewarded thee.” [Ps. 16, 7.] And again, “I will 
fear no evil, because thou art with me.” [Ps. 23, 4.] And 
again, “ Thou art my refuge from the affliction which compass- 
eth. me about.” [Ps. 59, 16.] Consider What these Psalms 
mean. If thou believest the things which thou sayest to be 
true, why dost thou weep and lament, and make a mere pa- 
geantry and mock of thy singing? If thou believest them not 
to be true, why dost thou play the hypocrite so much as to 
sing? He speaks this against those who used excessive mourn- 
ing at funerals, showing them the incongruity of that with this 
psalmody of the Church. And he uses the same argument fre- 
quently upon this occasion, dissuading men not from moderate, 
but excessive sorrow, as inconsistent with the usual psalmody 
of the Church, and exposing them at the same time to the ridi- 


avtov. Kai mad” ‘Emiotpeyoy, | 7 
Wuxi) pou, cis mY dvdravaiv gov, Ort 
Kuptos evnpyeTnoe oe. Kal év dRors* 
Mynpn dixaiov ber eyKopiov® kai, 
Atkaiov Wuxai €v xeupi Ocod. 

68 Hom. 4. in Hebr. p. 1784 et f. 
(t. 12. . p- 46 ¢, a. p. 47 b.) Eine “yap 
pot, ti BovXovrat . . of Yuvor; ovdxl Tov 
Gecdv SoédCopev, Kal edxaptoroupen, 6 ore 
Aourdv eorepdvace Tov drrehOdyra; ort 
TOV TéveV amndrakev; 6 OTe Ths Becdias 
exBadoy ¢, Exel map" €avT@; ov dia TovTO 
Duvot; ov dia TovTO Varpeodia; . Ep- 


vénoor, ti Waddets Kata Tov kaupov ék- 
civoy" "Eniotpewor, uxt pou, eis Ty 
dydmavoiv cov, 6tt Kipios einpyérno€ 
oe" kal mahw* Ov PoP Oj copa kaka, 
ére ov per’ epod et’ kal mdduv* SU pov 
et i xarapvy? a amo Orinfeas, THs Tepte- 
xovons PE. "Evvdqoor, tt Botdovrae 
oUToL oi Varpoi' . ~ ef pev yay, évT@s 
murrevels ois héyets, TEPUTTOS TrevOeis* 
ei de maiCers kal trroxpivy kat pvOovs 
avira civat vopiers, Ti kat padXets 5 
ti kal avéyn Tov Tapaywopever ; dia 
i py amehavveis Tovs Yaddortas ; 


144 Ceremonies and solemnities XXIII. ui. 


cule of the Gentiles: ‘ For what, said they, are these the men 
that talk so finely and philosophically about the resurrection ? 
Yes, indeed! But their actions do not agree with their doc- 
trine. For whilst they profess in words the belief of a resur- 
rection, in their deeds they act more like men that despair of 
it. If they were really persuaded that their dead were gone 
to a better life, they would not so lament.’ ‘ Therefore,’ says 
Chrysostom ®, ‘let us be ashamed to carry out our dead after 
this manner. For our psalmody, and prayers, and solemn meet- 
ing of fathers, and such a multitude of brethren, is not that 
thou shouldest weep and lament, and be angry at God; but 
give him thanks for taking a deceased brother to himself.’ 

St. Jerom also frequently speaks of this psalmody, as one of 
the chief parts of their funeral pomp. He says7°, at the fune- 
ral of the lady Paula at Bethlehem, which was attended with a 
very great concourse of the bishops, and clergy and people of 
Palestine, ‘there was no howling or lamenting, as used to be 
among the men of this world, but singing of psalms in Greek, 
and Latin, and Syriac, (because there were people of different 
languages present,) at the procession of her body to the grave.’ 
And speaking of St. Anthony’s burying Paul the Hermit7!, he 
says, ‘he wound him up, and carried him forth, singing hymns 
and psalms, according to the manner of Christian burial.’ Gre- 
gory Nyssen gives the same account of the funeral of his sister 


69 Hom. 29. de Dormientibus. p. 631 e.)....Me” tyvav mpomeu- 


t. 5. p- 423. (t. 1. p.765 b.) Ti yap 
ovK Eepovow exeivor; Ti dé ov Pbéy- 
Eovrat epi nuav ; obdrol iow oi rept 
dvaordcews pidocopoivres; Udvvye" 
ov yap oupBaiver trois Séypacr Ta “yt- 
vopeva’ ev pnuaciTa TEepl dvactdcews 
procogovar, kal ev trois mpdypact 
Ta TOV dreyvwkdToY ToLovowW"..... 
el memeikdres oav éavtovs, 7. mpds 
Bedriova AjéEw axHdOev odtos, odk dv 
€Opnvnoav..... AloytvOnre 7d ox7pa 
Ths expopas® Yarpedia, kai edyar, 
kal tatépwv avAdoyos, kal mAnOos 
addehpv rocodroy, ody iva kXains 
kat ddv0pn Kal drodvarerhs, GAN iva 
evxaptotns To NaBdvr..—Cf. Hom. 
61. [Bened. 62. al. 61.] in Ioan. 
(t. 8. p. 374.) “H yap ri) rp te- 
TeheuTnKdTt, ov Ophvor Kai oipwyat’ 
GN dpyroe kal Warpodiar Kai Bios 
dptoros.—Hom. 14. in 1 Tim, (t. 11. 


qovot tovs ameNOdvras, kK. T. A.— 
Hom. de S. Bernic. (t. 2. p. 638 e.) 
Ava todro mapa peéev thy apxnv emt 
TOis veKpois KoTreTOL Ties eylyvovTO 
kai Opnvo’ viv dé yarpol Kal tpuve- 
diar.—Conf. etiam Hom. 6. de Pe- 
nitent. (ap. Ed. Latin. Basil. 1547. 
t. 5. p. 870d.) Si pompee in funera- 
libus defunctorum, et primus, et 
medius, et novissimus est [Dev 

70 Ep. 27. [al. 108.] ad Eustoc 
Epitaph. Paule. (t.1. p.716d.)... 
Non ululatus, non planctus, ut inter 
seeculi homines fieri solet, sed psal- 
morum linguis diversis examina 
concrepabant. 

71 Vit. Pauli. (t.2. p.11 b.) Igi- 
tur obvoluto et prolato foras cor- 
pore, hymnos quoque et psalmos de 
Christiana traditione decantans, &c. 


' 











§ 8. 





of the interment. 145 


Macrina??, and Nazianzen7? of the funeral of his brother Cx- 
sarius. And the practice was so universal, that Socrates74 
takes notice of it among the Novatians, telling us how they 
carried the body of Paulus their bishop at Constantinople with 
psalmody to his grave. And it being so general and decent a 
practice, it was a grievance to any one to be denied the privi- 
lege of it. Victor Uticensis75, upon this account, complains of 
the inhuman cruelty of one of the kings of the Vandals. ‘ Who 
can bear,’ says he, ‘ to think of it without tears, when he calls 
to mind, how he commanded the bodies of our dead to be car- 
ried in silence, without the solemnity of the usual hymns, to the 
grave?’ For none were wont to be denied this privilege, save 
only such as either laid violent hands upon themselves7®, or 
were publicly executed for their crimes, or died in a wilful 
neglect of baptism. Such were not allowed this solemnity of 
psalmody at their funeral ; being in the same rank with excom- 
municated persons, who had no title to be partakers in any 
offices peculiarly appropriated to communicants in the Church. 
But ‘such as were called away out of the world in the voca- 
tion of God,’ as one of the Councils of Teledo77 words it, that 


72 Vit. Macrin. (t. 2. p. 201 b.) 
Kal fv tes pvortixy tmopm TO yuvdpe- 
vov, dpopoves ths Yadpe@dias an’ 
Gxpev én é€xxatous, xabarep év tH 
trav Tprav Taider ‘Ypredia, pedodov- 
pevns. 

73 Orat. 10. (t. 1. p. 167 c.) Kal 
vov tiv 6 mods Katodpios dro- 
céoworat, Kévis Tiysia, vexpos émat- 
vovpevos, Uuvas €& Uuvov TmapaTepu- 
mépevos, paptipev Bnuact mopmevd- 
pevos,.... Warp@dias KotpseCovoas 
tovs Opnvovs. 

74 L. 7. c. 46. (v. 2. p. 394. 8.)*Os 
TH éavtod éxxouidn, macas tas da- 
Pédpovs aipécers tpdrov riva piav éx- 
kAngoiay eipydcato’ macat yap avrov 
rd capa aypt TOU pynpatos ody Wah- 

tats mapérepumoy, emeimep kal Cov 
dia Biov dpOérnta macats érépactos 


Vv. 

75 De Persecut. Vandal. 1. 1. ap. 
Bibl. Patr. t. 7. p. 589. (ap. Bibl. 
Max. t.8. p.677 a. 1.) Quis susti- 
neat, atque possit sine lacrymis re- 
cordari, dum preciperet nostrorum 
corpora defunctorum sine solemni- 


BINGHAM, VOL. VIII. 


tate hymnorum, cum silentio, ad se- 
pulturam perduci? 

76 Vid. C. Bracar. 1. cc. 34. 35- 
[al. Bracar. 2. cc. 16. 17.} (t. 5. p. 
841 b.) Placuit, ut hi, qui sibi ipsis 
aut per ferrum, aut per venenum, 
aut per precipitium aut suspen- 
dium, vel quolibet modo violentam 
inferunt mortem, nulla pro illis in 
oblatione commemoratio fiat, neque 
cum psalmis ad sepulturam eorum 
cadavera deducantur. . . . Similiter et 
de his placuit, qui pro suis sceleribus 
puniantur.—Item placuit, ut cate- 
chumenis, sine redemptione bap- 
tismi defunctis, simili modo neque 
oblationis commemoratio, neque psal- 
lendi impendatur officium. 

7 C. 22. (ibid. p. 1014 d.) Religio- 
sorum omnium corpora, qui divina 
vocatione ab hac vita recedunt, cum 
psalmis tantummodo [et] psallen- 
tium vocibus debere ad sepulchra 
deferri. Nam funebre carmen, quod 
vulgo defunctis cantari solet, vel 
pectoribus se proximos aut familias 
cedere, omnino prohibemus. Suffi- 


L 


Crowning 
the coffin 
with gar- 
lands not 
allowed 
among 


146 Ceremonies and solemnities 


is, the bodies of all pious and religious Christians, were allowed 
this honour of being carried to their graves with singing: but 
then that singing must not be ‘ those funeral-songs which were 
commonly used among the Gentiles, accompanied with antic 
beating of their breasts,’ and the like: ‘for it was sufficient for 
Christians, whose bodies were buried in hopes of a resurrec- 
tion, to have the service of divine songs, or psakmody, bestowed 
upon them.’ 

This shows us another difference between the Heathen and 
the Christian way of burial. The Heathens were used to have 
their prejicew 7’, or women hired on purpose to make lamenta- 
tion at their funerals: which even Lucian himself 79 derides, 
bringing in a dead man, by way of prosopopeia, asking this 
question, ‘What does your lamentation signify to me, or your 
beating of the breast at the sound of the pipe?’ And Chry- 
sostom 8°, in a more serious manner, reproves some, who in 
his time were still fond of this heathenish custom, whom he 
threatens, unless they amended, to prosecute them with the ut- 


XXUI. ii 


most severity of excommunication. 

9. The Heathens were used in their funeral-pomp to crown 
their corpse with garlands, in token of victory, as Clement 
Alexandrinus*! interprets it, drawing thence an argument to 


prove that their idol-gods were only dead men. 


ciat autem, quod, in spe resurrec- 
tionis, Christianorum corporibus fa- 
mulatus divinorum impenditur can- 
ticorum. 

78 See afterwards, s.18. n. 25, fol- 
lowing. 

79 | De Luctu, c.18. (Ed. Dindorf. 
Paris. 1840. p. 569.) Ti dé pe 6 ko- 
KuTos tpav ovirnot, Kal 7 mpos Tov 
avdov avtn oTepvotumia, Kal 7) Tov 
yuvarkav tepit tov Opnvuvy dyerpia; 
x.T.A. Ep.] 

80 Hom. 4. in Hebr. p. 1786. (t. 
12. p. 48 a.) ... El reves tas Opnvov- 
gas ravras picOacawro, murtevoaté 
pot A€yovte’ ovK Gos yap €p@, GAN 
as €xo" 6 Bovddpevos épyécbw" m0- 
Adv abrov xpdvoy Ths exkAnolas areip- 
Eouer [al. ameipEw|, as tov eidwdo- 
sag lie 

81 Pedagog. 1.2. c. 8. (p. 213. 
14.) "AoxAnrov d€ duepiuvias 6 ore- 
pavos cupBorov’ ravtn Kal rovs ve- 


Tertullian 82 


Kpovs katacrepavovaw @ Ady@ kai 
Ta ida, epyo mpoopaprupourtes 
avrois TO eivat vexpois. 

82 De Cor. Mil. c. 10. (p. 106 b.) 
Quid enim tam indignum Deo, quam 
quod dignum idolo? Quid autem 
tam dignum idolo, quam quod et 
mortuo? Nam et mortuorum est ita 
coronari: quoniam et ipsi idola sta- 
tim fiunt et habitu et cultu conse- 
crationis, que apud nos secunda 
idololatria est. [See Virgil, (Ain. 
5, 79.) describing the ceremonials, 
which Auneas observed at the tomb 
of Anchises at Drepanum, on the 
anniversary of his death: 

Purpureosque jacit flores, &c. 
Also those beautiful lines relative to 
the obsequies of the youthful Mar- 
cellus, which the poet puts into the 
mouth of Anchises in Elysium; 
(Ain. 6, 884.) 

Manibus date lilia plenis: 











§ 9. 


of the interment. 147 


also expressly mentions their funeral-crowns, but he condemns Christians, 
them among all the rest that he writes against in his Book of Py so 
the Soldier’s Crown, where he reckons them all idolatrous, as pled not 
used by the Heathens. We do not find this custom used by riety Se 
Christians in their funeral rites. The Heathen, in Minucius 2, fore them. 
makes it one topic of accusation against them, ‘ that they did 

not crown their sepulchres;’ and Minucius in his answer *4 

owns the charge: ‘ We do not crown the dead: and I wonder 

more at you, that ye give either torches or crowns to a dead 

man, who has no sense of them; when, if he be happy, he 

needs no flowers; and if he be miserable, he takes no pleasure in 

them. We adorn our funeral obsequies with the same tranquil- 

lity that we live with: not making fading crowns to ourselves, but 
expecting a crown of everlasting flowers from God.’ It is plain 

from this that the Christians did not crown their dead. Nei- 

ther, according to this reading of Minucius, could they use 

torches at their funerals. But this seems strange, when it is 

certain that in the time of Minucius they were often forced to 

bury in the night. Therefore it is Bro} able the word facem 

has crept into the text **; for the sense and scope of the argu- 

ment requires it not. However, in after-ages the Christians 
scrupled not to carry lights and torches by day before their 

dead, as an emblem of victory and joy, as we heard St. Chry- 

sostom himself before®® explaining the reason of it. So that 

either the Christians did never scruple this ceremony, or else 

it must be said, they thought fit to adopt it into their rites in 
after-ages. 


Purpureos spargam flores, animam- a Deo eternis floribus viridem sus- 


que nepotis tinemus, quieti, modesti, &c. 
His saltem accumulem donis, et fun- 85 [See the Notes of Heraldus, 
gar inant Salmasius, Cellarius, and Dr. Da- 
Munere. Ep. ] vies himself, (Cantabr. 1712. p. 184.) 


83 Octav. p.35. (c. 12. p.69.)... 
Coronas etiam sepulchris denegatis. 

8% Ibid. p. 109. (c. 38. p. 183 ult. 
verb. et p. 184.) Nec mortuos coro- 
namus. Ergo [al. ego] vos in hoc 
Magis miror, quemadmodum tribua- 
tis exanimi aut non sentienti fa- 
cem, aut non sentienti coronam : 
cum et beatus non egeat, et mi- 
ser non gaudeat floribus. At e- 
nim nos exsequias adornamus ea- 
dem tranquillitate qua vivimus , nec 
annectimus arescentem coronam,sed 


all retaining facem, but altering the 
particles and varying the punctua- 
tion. Dr. Davies proposes, Quemad- 
modum tribuatis exanimi, aut non 
sentienti, facem, (fax enim non nisi 
videntium commodis inservit,) aut 
sentienti coronam. Rationem sub- 
jicit ipse Minucius, Cum et beatus 
non egeat, et miser non gaudeat flo- 
ribus. Ep.] 

86 Hom. 4. in Hebr., cited before, 
ch. 2. s. 6. n. 27, preceding. 


L2 


148 Ceremonies and solemnities XXIII. iii. 
Funeral 10. When they had thus conducted the corpse to the place 
Salers the Of burial, it was usual to make a funeral oration in the praise 
si be and commendation of the party deceased, if there was any 
persons, thing singular and eminent in him fit to be recommended as 
an example and pattern of virtue to others, or worthy to be 
related as a just memorial and monument of his own merits 
and glory. We have several orations of this kind still re- 
maining: as that of Eusebius at the funeral of Constantine ; 
and those of St. Ambrose at the funerals of Theodosius and 
Valentinian, and his own brother Satyrus; and those of Gre- 
gory Nazianzen upon his father, and his brother Ceesarius, and 
his great friend St. Basil, and his sister Gorgonia; and that of 
Gregory Nyssen upon the death of Melitus, [more correctly 
Melitius, or rather Meletius,] bishop of Antioch, [anno 360, ] 
which Socrates in one place 86 calls émxjderov Adyov, his fune- 
ral oration, and in another place *7 émrdguov, his epitaph. 
But St. Jerom’s epitaphs upon Nepotian, Fabiola, and Paula, 
are of another sort, being only private characters composed by 
him to perpetuate their memory, but not delivered in public as 
funeral orations 88. 
Together 11. But whether there was a funeral oration or not, the 
me Linge other service of the Church was usually performed at the in- 
y and the 
usual ser- terment of the dead; the whole service, if the burial was in 
ee the morning, when the oblation of the eucharist might be cele- 


brated; or else only the psalmody and prayers, if the funeral 
was in the afternoon. The psalmody and prayers are largely 
described by the author under the name of Dionysius the 
Areopagite 8°, who speaks first of their singing hymns of 
thanksgiving to God for the party deceased, and his making 


machium. Ep. 75. Lucinii ad Theo- 
doram. Ep. 127. Marcelle ad Princi- 
piam. Ep. |] 


Bila. Be Cis (Ve 3. Pa 2736-25.) 


Tére 59 Kal MeNXirtos, 6 THs ’Avtio- 





xelas eriokotros, dppwortia mepuTec av 
erehevTnoev® Ste kal Tov émixndecoy 
en’ av’t@ Adyov 6 adeAds Bacwreiov 
Tpyyépios ereennrOev, 

87 L. 4. c. 26. (ibid. p. 248. 27.) 
..+.Kal émerdduov eis MeXiriov, rov 
’Avtioxelas émioxorov, ev tH Kov- 
aravrivou mode SeEnrGe. 

88 [Juxt. Ed. Vallarsii, Veronz 
1734, Epp. 60, 7) 108. Conf. Ep. 
23. Epitaphium Lez ad Marcellam. 
Ep. 24. Aselle ad Eandem. Ep. 33. 
Blesille ad Eandem. Ep.39. Ejusdem 
ad Paulam. Ep. 66. Paulin ad Pam- 


89 Eccles. Hierarch. c. 7. part. 1. 
n. 3. p. 408. (t. I. p. 265. a.)... Ad= 
tov Te....pakapifover mpos TO viKN= 
opov evixraios adixdpevoy Tédos, Kai 
T® THs vikns airio xapoTnpiovs @das 
dvarreprovet, mpowett Kal avtovs apt= 
KéoOar mpds thy dpoiay edxdpevot 
Anew, ko t.A. [The real author of 
this work is supposed to have flou- 
rished about the year 362. See Cave, 
Hist. Liter. Basil. 1741. t. 1. p. 225. 
Ep.] 


§ 10, 11. 





of the interment. 149 


a victorious end, and desiring that they may come to the same 
rest with him. Then the bishop 89 makes a prayer of thanks- 
giving also to God for making the party persevere in the 
knowledge of God and his Christian warfare unto death. 
Then the deacon reads such portions of Scripture as contain 
the promises of a resurrection, and the hymn appertaining to 
the same purpose. Thus far was the service of the catechu- 
mens in this office of burial. After their dismission, the chief 
deacon makes a commemoration of all saints departed, and 
proclaims them conquerors, giving the same eulogium to him 
that was now to be interred, and exhorting all to follow his 
example, and beg of Christ an happy end. Then the bishop 
prays after this for him that was deceased, that God would 
forgive him all his sins contracted by human infirmity, and 
translate him into the place of light and the regions of the 
living, and give him a mansion in the bosom of Abraham, 
Isaac, and Jacob, whence all grief, and sorrow, and mourning 
are fled away. Then he gives him the kiss of peace %, and 
anoints him with the holy oil, and so commis him to the earth. 
Here is no mention of the eucharist being celebrated in this 
office, but we find it in others: and the two last ceremonies of 
giving the kiss of peace, and anointing with oil, are in a man- 
ner peculiar to this author, and the former of them expressly 
forbidden in some other rules of burial, [as we shall see after- 
wards in the fourteenth section of this chapter.] But the 
hymns and psalmody, and proper portions of Scripture and 
prayers, made a part of the burial office in all Churches. 
St. Jerom thus describes the funeral of Fabiola9!: ‘ The psalms 
were sung aloud, and the echo of the hallelujahs shook the 
golden roof of the church.’ So again, at the funeral of Paula%, 
he speaks not only of their singing in the procession, but in 
the middle of the church also. The African Councils % speak 
likewise of prayers used at the funerals of the dead: which 
prayers were particularly termed wapaOéces and commenda- 








89 Tbid. part. 2. (b, c.) Eira re- 
Aei, kK. TX. 

% Ibid. part. 2. See afterwards, 
Ss. 14. n. 7, following. 

91 Ep. 30. Epitaph. Fabiol. c. 4. 
fal. Ep. 77. c. 11.] (t. 1. p. 462 ¢.) 

nabant psalmi, et aurata templo- 
rum tecta reboans in sublime qua- 


tiebat Alleluia. 

92 Ep. 27. Epitaph. Paule. [al. 
Ep. 108. c. 29.] (ibid. p. 716 d.)... 
Alii choros psallentium ducerent in 
media ecclesia, &c. 

% Vid. Milevit. c. 12. (t. 2. p. 
1540 e.) Placuit .... ut preces, vel 
orationes seu misse, que probate 


150 Ceremonies and solemnities XXIL. iii. 


tiones, commendatory prayers, being such as they used 
when they committed the bodies to the ground: and these are 
appointed to be such only as were approved in synod, that no 
corruption of faith through ignorance might creep into the 
offices of the Church. This is abundant proof that psalmody and 
prayers were always a part of the funeral service in the Church. 

12. And whenever it was a proper season, the communion 
was added to these also: that is, when the funeral or com- 
mendation of any person deceased was in the morning, which 
was the only proper time for the communion, because it was to 
be received by all fasting. This distinction is made in the 
third Council of Carthage %, which orders, first, ‘ that all men 
shall receive the communion fasting :’ and then adds, ‘ that if 
any commendation, or funeral of a bishop or any other, be to 
be celebrated in the afternoon, it should be done with prayers 
only, and not with the celebration of the eucharist, if they that 
assisted at the funeral office had dined before.’ This is a mani- 
fest evidence that the communion was generally celebrated at 
funerals in this age, at least in the African Church, unless 
some intervening circumstance of time made it otherwise. 
Accordingly Possidius % tells us St. Austin was buried with the 
oblation of the sacrifice to God for the commendation of his 
body to the ground. And so St. Austin % himself tells us his 
mother Monicha 9%” was buried with the offering of the sacrifice of 
our redemption, according to custom, before her body was laid 
in the ground. This made Victor Uticensis°* bring in the 
people of Afric thus complaining, when all their clergy were 
driven away in the barbarous desolation of the Vandals, ‘ Who 


And some- 
times the 
oblation of 
the eucha- 
rist. 


fuerint in concilio, sive preefationes, 
sive commendationes, seu manus 
impositiones, ab omnibus celebren- 
tur. Nec aliz omnino dicantur in 


pend. p. 280 a.).... Pro ejus com- 
mendanda corporis depositione sa- 
crifictum Deo oblatum est, et sepul- 
tus est. 


ecclesia, nisi quz a prudentioribus 
tractate, vel comprobate in synodo 
fuerint, ne forte aliquid contra fi- 
dem, vel per ignorantiam, vel per 
minus studium, sit compositum.— 
Conf. Cod. Can. Eccles. Afric. c. 106. 
[al. c. 103.] (ibid. p.1118 d.).. .“Ike- 
aias, €ire mpooimua, etre mapabéces, 
K.T.A. 

94 C. 29. (ibid. p. 1171 c.) See 
before, ch. 2. s.6. p. - 1. 30, 

% Vit. Augustin. c. 31. (t. To. ap- 


% Confess. 1. 9. c. 12. (t. 1. p. 168 
f.).... Cum offerretur pro ea sacri- 
ficium pretil nostri, jam juxta’ se- 
pulchrum posito cadavere, prius- 
quam deponeretur, sicut illic fieri 
solet, &c. 

9% Or, more correctly, Monnica. 

98 De Persecut. Vandal. 1. 2. ap. 
Bibl. Patr. t. 7. p. 600. (ap. Bibl. 
Max. t. 8. p. 682 b. 4.) Qui nos so- 
lemnibus orationibus sepulturi sunt 
morientes. 








§12, 13, 151 


shall now bury us, when we are dead, with the solemn 
prayers?’ And that we may not think this was a custom pecu- 
lar to Afric, Paulinus 9° tells us St. Ambrose was so buried on 
Easter-day in the morning, after the divine sacrament had 
been administered. In like manner Eusebius % describes the 
funeral of Constantine. He says, ‘the clergy performed the 
divine service with prayers:’ and lest we should take this for 
prayers only, he adds, ‘they honoured him with the mystical 
liturgy, (or service of the eucharist,) and the communion of the 
holy prayers.’ So St. Ambrose gives us to understand it was 
in the funeral of Valentinian, by those words in his Oration 
upon his death': ‘ Bring me the holy mysteries, let us pray 
for his rest with a pious affection.” And so Euodius? says he 
buried his pious notary, ‘singing hymns to God at his grave 
three days together, and on the third day offering the sacra- 
ments of redemption.’ : 

13. Now this was the rather done, because in the communion With par- 
‘service, according to the custom of those times, a solemn com- ciel re 
memoration was made of the dead in, general, and prayers the dead. 
offered to God for them ; some eucharistical, by way of thanks- 
giving for their deliverance out of this world’s afflictions; and 
others by way of intercession, that God would receive their 
souls to the place of rest and happiness ; that he would pardon 
their human failures, and not impute to them the sins of daily 
incursion, which in the best men are remainders of natural 
frailty and corruption ; that he would increase their happiness, 
and finally bring them to a perfect consummation with all his 

saints by a glorious resurrection. 
All which prayers, as I have fully demonstrated in another 
place 3, could have no relation to the modern groundless fancy 


of the interment. 


98 Vit. Ambros. (t. 2. preefix. ap- 


p- 1189 a. n. 56.) Date manibus 
pend. p. 13 a. n. 48.) Illucescente 


sancta mysteria. Pio requiem ejus 








die Dominico, cum corpus illius, 
peractis sacramentis divinis, de ec- 
clesia levaretur portandum ad basi- 
-licam Ambrosianam, &c. 
% De Vit. Constant. 1. 4. c. 71. 
(v. 1. p. 667. 34.)....Ta Te THs ev- 
éov Aarpeias dc edy@v averAnpouv. 
“24. Muotexns ecroupyias d£vovpevoy 
Kai Kowavias éciwv atrohavoy edxav. 


1 De Obit. Valentin. p. 12. (t. 2. 


poscamus affectu. 

2 Ep. ad Augustin. int. Epp. Au- 
gustin. 258. [al. 158.] (t.2. p. 560f.) 
Exsequias preebuimus satis honora- 
biles et dignas tante anime: nam 
per triduum hymnis Dominum col- 
laudavimus super sepulchrum ipsius 
et redemptionis sacramenta tertio 
die obtulimus. 

3 B. 15. ch. 3. s. 16. v. 5. p. 309. 


152 XXIII. i. 


Ceremonies and solemnities 


of purgatory, but went upon other principles that perfectly 
overthrow it: but being agreeable to the sense and opinions of 
those times, they chose the rather to use the communion ser- 
vice at burials, because of these prayers that were constantly 
made therein to God for all holy men and women departed, 
among whom they reckoned the soul of him in particular, 
whom they were then about to commit to his grave. But 
whether they had a communion or not at the funeral, they 
had always prayers, as is evident from the last mentioned 
canons of the Councils of Carthage and Milevis*, which give 
directions about the use of thém. And in these prayers, when 
there was no communion, they particularly commended the 
soul of the deceased to God, whence probably these prayers 
more especially had the distinguishing name of commendations. 
Besides these, it was usual to pray for them by private or sud- 
den ejaculations °, as we find examples in St. Ambrose’s several 
Orations upon the Emperors Theodosius, and Valentinian and 
Gratian, and his own brother Satyrus, and Gregory Nazianzen’s 
Funeral Speech upon his brother Cesarius, and St. Austin’s 
private prayers for his mother Monicha: not to mention the 
prayers made for them annually upon their anniversary days 
of commemoration. 

One of these forms of prayer used at funerals is still re- 
maining in the Constitutions, which I the rather choose to 
repeat here, because it fully shows there was no relation to 
purgatory in those prayers, but quite the contrary, viz. a sup- 
position that the soul of the deceased was going to a place of 


4 See nn, 93 and 94, preceding, 

5 [Examples of such ejaculatory 
prayers for the departed.—Ambros. 
de Obit. S. Satyri, s. 80. (t. 1. p. 
1135 a.) Tibi nunc, Omnipotens 
Deus, innoxiam commendo animam, 
tibi hostiam meam offero.—Id. de 
Obit. Valentin, et Gratian, s, 80. 
(ibid. p. 1196.) Te queso, summe 
Deus, ut carissimos juvenes matura 
resurrectione suscites,.et resuscites, 
&c.—It. s. 52. (ibid. p, 1188 c.) 
Solve, igitur, Pater Sancte, &c.— 
It, s. 54. (ibid. e.) Nequeo eum, 
Domine, &c.—Id. de Obit. Theo- 
dosii, s, 36. (ibid. p,1207 d,) Da 


requiem perfecto servo tuo Theo- 
dosio; requiem illam, quam pre- 
parasti sanctis tuis. [lo conver. 
tatur anima ejus, unde descendit: 
&c,—Greg. Nazianzen. Orat. 10. in 
Obit. Ceesarii. (t. 1. p. 168 b, c.) 
Sv dé Huiv ovpavots euBarevas, & 
Gcia kal iepa Kearny, Kai év KdArrots 
"ABpadp ot tives dy odroi ciow, dva~ 
mavoao, k.T.A.—Augustin. Confess. 
1.9, ¢, 13. (t. 1. pp. 169, 170.) Ego 
autem jam sancto corde, &c.—See 
before also, b. 15. ch. 3. 8.17. v. 5. 
p. 318. nn. 5, 6, 8, and ibid. p. 319. 
n. 10, and p. 323. n. 17. Ep.) 


of the interment. 153 


§ 13. 


rest and happiness in Abraham’s bosom. The form® runs after 
this manner :— 

First, the deacon says, ‘ Let us pray for our brethren, who 
are at rest in Christ; that the merciful God, who hath taken 
the soul of this our brother, would forgive him all his sin, 
voluntary and involuntary, and of his great mercy and good- 
will place him in the regions of the just, that are at rest in the 
bosom of Abraham, Isaac, and Jacob, with all those who have 
pleased God, and done his will from the beginning of the 
world, in the place whence sorrow, and grief, and mourning 
are fled away.’ 

After this the bishop makes another prayer in these words : 
*‘O Thou immortal and everlasting God, from whom every 
thing, whether mortal or immortal, has its bemg; who hast 
made man a rational creature and inhabitant of the world, 
mortal in his constitution, but hast promised him a resurrection 
from the dead; who didst preserve Enoch and Elias from 
tasting death. O God of Abraham, God of Isaac, and God of 


6 Constit. Apost. 1. 8. c. 41. (Co- 
tel. Vv. 1. p. 418.) “Yep dvaravaape- 
vou év » Xprore adepar nav denba- 
pev’ Oras 6 puravOpwros Ocds, 6 
mpoabeEduevos abrod THY vox Ta- 
peidy aire nay Gpdprnpa Exovgtov 
kal dxovctov" Kal ews kal edpeviys 
yevopevos katatdén eis x@pay edoe- 
Bar, dverpevov eis _kddrov _ ABpaap 
kal "Toad, kal “Taxa, pera mayTov 
Tay am aidvos evapectnaavTer, Kal 
Townoavrev TO OéAnua avrov" eva 
arréSpa odivn, kal Atm, kal orevay- 
pos. ...Kal 6 émioxoros Aeyero ‘O 

TH poe dddvaros kal drehevtnTos, 
A oo wav aOdvarov kai Ounrov yée- 
yovev* 6 Td Aoytxdy (Gor, Tov avOpe- 
Tov, TOV KooporoNiTny, Ounrov év ka~ 
TaoKeuy Toujoas, kat dyagraciay 
emayyetAdpevos® 6 Tov "Evoy kai Tov 
*HXiay Oavarov meipay BI) eagas ha- 
Beiv, 6 6 Geds "ABpaap, 6 6 cds "Ioadk, 
kai 6 @cds “IaxaB, ov os veKpav, 
aN’ as (ovrov cds et" Ott mayTov 
ai Wouxai mapa cou (aor, kat Tav 
dixaiwy Ta mvetpara €v TH xEtpi gov 
ciolv, av ou 7) ayyrat Bacavos* mdy- 
TEs yap yas pevor tmd Tas xeipas 
gov eiciv’ avros Kat pov emde emi 
rov Sovddv cov révde, dv é€eAeEw, Kal 


} 


mpoceAdBov eis érépay Angw, kal ovy- 
xe@pnoov aire, ei tt éxay ue dkov 
e&nuapre, kal dyyédous evpevets ma- 
paorncoy aire, cal kardrafov airéy 
€v TO KOAT@ Tay marpiapx@v, kat Tav 
mpognray, kal Tay arocréhav, kat 
mavTov Tay an aidvés cot evapeory- 
odvrey" Gov ovK eu dom, édtvn, 
kal OTEvaYLOS, Ada xdpos evocBav 
Gynpevos, | kal yn ev0ciov owvaynpevn, 
kal Tay év avTn épayrav thy Sdéav 
Tou Xpeorov cou’ oe ob oot 36a, 
TUyLy kal o¢Bas, ebxaptoria, m™pookv- 
mots ev ‘Ayip Tvevpart, eis TOUS aid- 
vas. "Apny. ... Kal 6 émioxoros evyxa- 
proreita tmép airav, Aéeyov Toudde® 
Zéaoor, Kupte, Tov Aady gov, kal ev- 
Adynoov TY kAnpovopiay gov, hv Te- 
plerroujo@ To tipi aware Tov Xpto- 
Tov gov" moipavoy avrovs ino Ty 
defedy gov" kat oKéracoy avrovs ins 
Tas mrépuyas gov" Kai dds avrois Tov 
dyava ayevicag Bat kahov" Tov Spdpov 
Tehé€oat’ THY TioTLW THpHTaA aTpETnTaS, 
dpepmrras, aveykAnras, dia Tou Kupiov 
npav “Incod Xpiorov, Too dyamnrou 
gov Tladés" ped ob ao ddga, TUM, 
kal o¢Bas, kal T@ “Ayio TIvevpart, eis 
Tous ai@vas. Auhy. 


154 Ceremonies and solemnities XXIIL. iii. 


Jacob, who art not the God of the dead, but of the living, 
because the souls of all live to thee, and the spirits of just men 
are in thy hand, whom torment cannot touch, look down now 
upon this thy servant whom thou hast chosen, and received 
to another state; pardon him whatsoever he has willingly or 
unwillingly sinned against thee; grant him favourable angels, 
and place him in the bosom of patriarchs, prophets, apostles, 
and all those who have pleased thee from the beginning of the 
world, where there is no sorrow, grief, or trouble, but a place 
of rest for the godly, a land of quietness for the upright, and 
all those who therein see the glory of thy Christ: by whom all 
glory, honour, adoration, thanksgiving, and worship be to thee, 
through the Holy Ghost, for ever. Amen.’ 

Then the bishop prays again for the people there present: 
‘Lord, save thy people, and bless thine inheritance, whom thou 
hast purchased with the precious blood of thy Christ; feed 
them under thy right hand, protect them under thy wings, 
grant that they may fight the good fight, and may finish their 
course, and keep the faith, immutable, unblameable, unreprove- 
able, through our Lord Jesus Christ, thy beloved Son: to 
whom with thee and the Holy Spirit be all glory, honour, and 
adoration, world without end. Amen.’ 

These prayers for the dead are not made upon the Romish 
supposition of the soul’s being in purgatory or any place. of 
torment, but plainly upon a quite contrary supposition of their 
being conducted by the holy angels to a place of rest, to the 
bosom of patriarchs, apostles, and prophets: which is an in- 
fallible demonstration that the Church then knew nothing of a 
purgatory fire to torment the dead for many ages after death ; 
but all her prayers went upon another supposition, which over- 
throws the belief of a purgatorial fire, by placing the souls of 
the dead in a state of immediate rest and happiness. 

Acorrupt 14, Whilst we are speaking of prayers for the dead, and the 
ite 2 administration of the eucharist at funerals, we must not forget 
kiss of | to mention a corrupt custom, which through ignorance or super- 
peace and ae “ 3 : 
the eucha- Stition crept into some places, but was strictly forbidden by the 
rtd les canons. ‘That was the custom of giving the kiss of peace and 
rected by the communion to the dead. This had a semblance of piety in 
the ancient i+ and doubtless arose from the laudable custom of celebrating 
the communion at funerals, of which it serves for a further 


§ 14. 


of the interment. 155 


testimony: but it was the effect of a blind superstition only. 
And therefore though the feigned author, under the name of 
Dionysius the Areopagite’?, speaks with approbation of the 
ceremony of giving the kiss of peace to the dead; yet when 
this custom, together with that of giving the eucharist to the 
dead, began to creep into France about the year 578, the 
Council of Auxerre made a peremptory canon® against them 
both : ‘ It is not lawful to give either the eucharist or the kiss 
of peace to the dead.’ The corruption of giving the eucharist 
to the dead had been moving in Afric some ages before in the 
time of St. Austin: but he and the rest of the fathers who met 
in the third Council of Carthage gave check to it, forbidding 9 
such ignorant and weak presbyters, by whose folly the practice 
had been encouraged, to give way any longer to it, or misguide 
the people in such an erroneous opinion, as to make them think 
the eucharist was to be given to the dead: ‘ whereas our Lord 
said, Take. and eat: but dead bodies can neither take, nor 
eat it.” The same persons thought, that dead bodies might 
also receive the other sacrament of baptism; as if there had 
been some peculiar virtue and efficacy in the outward elements 
of the sacraments themselves, without any sense or concurrence 
of faith in the receiver. Both which errors are censured also 
by St. Chrysostom !°; and that of giving the eucharist to the 
dead more particularly by the Council of Trullo!. All which 
shows that this was an error, which many superstitious people 
were very fond of; but it was never allowed or encouraged 
publicly by any authority in the Church. 

The custom of burying the eucharist in the coffin with the 
dead, which has so much prevailed in the Romish Church, is a 
novelty of later ages only, begun by Benedict the monk, [about 
the year 814,] but without any precedent or example in any of 


7 Eccles. Hierarch. c. 7. part. 2. 9 C. 6. (t. 2. p. 1168 a.) Placuit 


(t. 1. p- 265 c.) Eira mpoced Gav é 
Geios lepdpxns, ebxiy ieporarny er 
avTe Toueirat, kal peta THY eb X7s 
airés te 6 iepdpxns domagera Tov 
Kekouunpevoy, kal pet avroy of mrapév- 
tes dravtes. 

8 C. 12. (t. 5. p. 958'e.) Non licet 
mortuis nec eucharistiam nec oscu- 
lum tradi, nec velo vel pallis corpora 
eorum involvi. 


ut corporibus defunctorum eucha- 
ristia non detur. Dictum est enim 
a Domino, Accipite et edite: cada- 
vera autem nec accipere possunt, 
nec edere, &c. 

10 Hom. 40. in 1 Cor. p. 688. 
See before, b. 15. ch. 4. 8.19. v. 5. 
p- 400. n. 12. 

1 C, 83. See before, ibid. n. 


13. 


156 Ceremonies and solemmnities XXIIL. ii 


the ancient monuments of the Church, as I have had occasion 
to show more fully in a former Book !2. Let us therefore now 
pass on from these corruptions to the more approved practices 
of the Church. 

15. Almsdeeds, as a proper concomitant of prayers at all 
times, was now thought as seasonable as ever to be given by 
the living for the dead. ‘ Would you honour the dead? Give 
alms,’ says St. Chrysostom in one of his Homilies !?; and in 
another 14, ‘ Why do you call the poor after the death of any 
relation? Why do you desire the presbyters to pray for him ? 
I know you will answer, That he may go into rest, that he may 
find a merciful Judge.’ He commends this practice a little 
after!>, and thus presses rich men to it that bury their heirs: 
‘If many barbarous nations burn their goods together with 
their dead, how much more reasonable is it for you to give 
your child his goods when he is dead? Not to reduce them to 
ashes, but to make them the more glorious: if he be a sinner, 
to procure him pardon; if righteous, to add to his reward and 
retribution.’ St. Jerom'® commends Pammachius upon this 
account: ‘ Whilst other husbands throw violets, and roses, and 
lilies, and purple flowers upon the graves of their wives, our 
Pammachius waters the holy ashes and bones of his wife with 
the balsam of alms.’ 

16. Some repeated these alms yearly upon the anniversary 

a pnd day of commemorating the dead. At these times they were 
pon the = IY 

anniversary used to make a common feast or entertainment, inviting both 

daysofcom- the clergy and the people, but especially the poor and needy, 


Almsdeeds 
commonly 
added to 
prayers for 
the dead. 


Andrepeat- 


12 B, 15. ch. 4. s. 20. v.5. p. 401. 

13 Hom. 61. [Bened. 62. al. 61.] 
in Ioan. (t.8. p. 374 €.) BovAee rep7j- 
gat Tov adreNOdvta; ETEpws Tipnoor, 
€Aenpoovvas TroLev. 

14 Hom. 32. [Bened. 31. al. 32.] 
in Matth. p. 307. (t.7. p. 361 e.) 
MaAdov d€ ri peta travtra mévnras 
kaXeis; Kat mapaxaneis iepéas evéa- 
cba ; iva eis avaravow arédOn, hn- 
olv, 6 TereheuTnKas, va them oF 
rov Atxaorny. 

15 bid. (p. 362 c.) Ei yap [kai] 
BapBapo. ovyxarakaiovor Tois ameh- 
Oovor ra dvra, TOAAG paddév oe cuv- 
amooteihat TH TeTeAeuTnKdTe Sixaroy 
Ta avToU" ovy iva Téppa yevnta Ka- 
Odrep éxeiva, GAN iva mreiova rovT@ 


mepiBary Sdéav* kai ef pev auapro- 
hos amndbev, iva ra apaprnuara Av- 
on’ i dé Sixatos, va mpocOnkn yevn- 
Tat Tov picOod kal dvTiddcews. 

16 Hieron. Ep. 26. [al. 66.] ad 
Pammach. de Obit. Uxor. (t. 1. p. 
394 d.) Ceeteri mariti super tumulos 
conjugum spargunt violas, rosas, 
lilia, floresque purpureos; et dolo- 
rem pectoris his officiis consolantur. 
Pammachius noster sanctam favil- 
lam ossaque veneranda eleemosyne 
balsamis rigat. [See before, s. 9. 
p. 146, the addition to n. 82.—See 
also Anacreof’s 53rd Ode, Eis ‘Pd- 
Sov. (vv. 24, 25.) 

Tdde kai vorovow ape, 
Tdde Kai vexpois duuve. Ep, | 


Tr eee 


§ 15, 16, 17. of the interment. 157 


the widows and orphans, that it might not only be a memorial memora- 
of rest to the dead, but ‘ an odour of sweet smell to themselves isis ee 
in the sight of God,’ as the author under the name of Origen!” 

words it. St. Chrysostom 18 says they were more tenacious of 

this custom than they were of some others of greater import- 

ance. ‘If they were to commemorate a child or a brother 

that was dead, they were pricked in conscience if they did not 

fulfil the custom and call the poor, but at other times, even 

when they were to commemorate the death of Christ, they 

could overlook them.’ 

17. But this often degenerated into great abuses. For some, But this 
instead of feeding the poor, only made this an occasion of in- aka, 
dulging themselves in great excesses: which was the fault that vate hie 
Tertullian !9 so smartly reproves in the parentations of the and abuses, 
Gentiles, when he objects to them their holding feasts at the bane ae 

: : : omplained 
graves of their parents, and junketing to excess, so as to re- of as no 
turn drunk from thence, and beside their senses; feeding vo- pipiens 
raciously at the graves of those whom in a mock piety, but ¢alia of the 
real cruelty, they had burnt before. hh the three first ages aia 
no Heathen could retort this back again upon the Christians: 
but in the fourth age such excesses were committed by some, 
that the Manichees in St. Austin’s time objected it to the Ca- 
tholics, and the matter was so flagrant that St. Austin 2° was 
forced to own it, confessing ‘that he knew many who drank 
luxuriously over the dead, and when they made a feast for the 
deceased, buried themselves over the dead, and placed their 
gluttony and drunkenness to the account of religion.’ But he 
says the Church condemned them, and daily laboured to cor- 
rect them as wicked children. He complains. of the same mat- 


ter again in one of his Epistles to Aurelius, bishop of Car- 


7 In Job. 1. 3. p. 437. (t. 2. p. 
go2 b.).... In odorem suavitatis in 
conspectu eterni Dei, &c. 

18 Hom. 27. in 1 Cor. p. 565. (t. 
10. p. 246e.)...’Avauynow tod Xpt- 
OTov Toteis, Kal méevnTas Tapopas ; 
kal ov dpirrets; add’ ef pev viov 7 
addehpod rereheutnkéros dvduynow 
€roiets, emdnyns dv bd tod cuvedd- 
Tos, ei pn Td 00s émAnpooas, Kat 
mévyntas éxddeas. 

19 De Testimon. Anime, c. 4. (p. 
66 c.)... Quando extra portam cum 


obsoniis et matteis tibi potius pa- 
rentans ad busta recedis, aut a bustis 
dilutior redis.—De Resurrect. Car- 
nis, c. 1. (p. 325 a.)....Ipsos de- 
functos atrocissime exurit, quos post- 
modum gulosissime nutrit. 

20 De Morib. Eccles. c. 34. (t. 1. 
p- 713 e.) Novi multos esse, qui 
luxuriosissime super mortuos bi- 
bant, et, epulas cadaveribus exhi- 
bentes, super sepultos seipsos sepe- 
liant, et voracitates ebrietatesque 
suas deputent religioni. 


158 Ceremonies and solemnities XXIUIL. iii. 


thage?!, where he desires these oblations for the dead might 
be so regulated, ‘ that they might not run into any sumptuous- 
ness or shameful excess: and if any thing was given in money 
upon that account, it should be distributed immediately among 
the poor, according to the primitive design and intent of such 
oblations.’ For such oblations the Church always willingly re- 
ceived 22, but never encouraged any other. 

The author of the book De Duplict Martyrio under the 
name of Cyprian 2, who wrote long after the time of St. Austin, 
has a like severe reflection upon the intemperance of the Afri- 
can people. ‘ Drunkenness,’ says he, ‘is so common in our 
Africa, that it is scarce reckoned any crime. Christians are 
compelled by Christians to be drunk even at the memorials of © 
the martyrs: which is no less a crime than offering a goat to 
Bacchus.’ But of this I have spoken largely in a former 
Book 24, where I had occasion to reflect on the same excesses 
committed by some at the monuments of the martyrs on their 
anniversary festivals or commemorations. I now return to the 
funerals of the ancient Church. 


Decent ex- 18, Moderate sorrow, when expressed in a decent manner 


pressions of 


22 Vid. C. Carth. 4. c. 95. (t. 2. 


21 Ep. ye 22.]ad Aurel. (t. 1. 
p- 1207 b.) Qui oblationes defunc- 


p-. 29 a.) Sed quoniam iste in cee- 


meteriis ebrietates et luxuriosa con- 
vivia non solum honores martyrum 
a carnali et imperita plebe credi so- 
lent, sed etiam solatia mortuorum ; 
mihi videtur facilius illic dissuaderi 
posse istam foeditatem ac turpitu- 
dinem, si et de Scripturis prohibea- 
tur, et oblationes pro spiritibus dor- 
mientium, quas vere aliquid adju- 
vare credendum est, super ipsas 
memorias non sint sumptuose, at- 
que omnibus petentibus sine typho, 
et cum alacritate preebeantur: neque 
vendantur, sed si quis pro religione 
aliquid pecunie offerre voluerit, in 
presenti pauperibus eroget. Ita nec 
deserere videbuntur memorias suo- 
rum, quod potest gignere non levem 
cordis dolorem, et id celebrabitur in 
ecclesia, quod pie et honeste cele- 
bratur.—Hom. ror. de Divers. [al. 
Serm. 273.] (t. 5. p. 1108 e.) Ode- 
runt martyris lagenas vestras, &c. 
—See afterwards, ch. 4. s.9. n. 92, 
following. 


torum aut negant ecclesiis, aut cum 
difficultate reddunt, tanquam egen- 
tium necatores excommunicentur.— 
C. Vasens. 2. c. 4. (t. 3. p. 1457 d.) 
Qui oblationes defunctorum fide- 
lium detinent, et ecclesiis tradere 
demorantur, ut infideles sunt ab ec- 
clesia abjiciendi: quia usque ad ex- 
inanitionem fidei pervenire certum 
est hanc divine pietatis exacerba- 
tionem: qua et fideles de corpore 
recedentes votorum suorum pleni- 
tudine, et pauperes collatu alimoniz 
et necessaria sustentatione fraudan- 
tur. Hi enim tales, quasi egentium 
necatores, nec credentes judicium 
Dei habendi sunt, &c. 

23 P, 42. (inter Spuria, p. 83.)... 
Temulentia adeo communis est Afri- 
ce nostre, ut propemodum non ha- 
beant pro crimine. Annon videmus 
ad martyrum memorias Christia- 
num a Christiano cogi ad ebrieta- 
tem? &c. 

24 B. 20. ch. 7. 8. 10. V. 7. P. 353s 





of the interment. 159 


for the loss of friends, is a thing so natural in itself, and so moderate 
consistent even with the joy and faith of a Christian, that the foresisnot 
Ancients never said any thing against any one expressing such rar ya 
sorrow at a funeral. But two things they extremely disliked heathenish 
and sharply reproved ; first, immoderate grief, as unbecoming ee ee 
the character and profession of a Christian, whose conversation fice, or 

is in heaven already, and his hope and expectation no less than pisces 
a crown and kingdom after death; who therefore ought not to sharply re- 
grieve or sorrow above measure, but with a mixture of joy, reheat 
that any friend is gone to heaven before him to take an earlier “ents. 
possession of it. The other thing they disliked was the 
heathenish custom of having women hired on purpose to lament 

and make an hideous crying and howling before the dead, with 

tearing their hair also, and many other ridiculous signs of 
mourning. The chief of these the Romans called prejice, 

[from prejicio,| from being set over the rest to guide and 

direct them in their funeral songs and \ amentations, as Rosi- 

nus2> describes them out of Varro, and Lucilius, and Sextus 
Pompeius, and Nonius Marcellus, and other Roman authors. 

Now this the Ancients extremely disliked and severely in- 

veighed against as a mere heathenish custom. ‘ Why do you 


beat yourself and lament,’ says Chrysostom 2°, ‘ and accuse the 


fecte. Nonius Marcellus: Prefi- 


25 “arg Ya 1. 3. c. 31. (p. B06 a.) @. Noni 
ce, inquit, dicebantur apud veteres, 


Prefica. Terentius Varro, |. 6. de 


Lingua Latina: Prefica, ut Aure- 
lius scribit, mulier ab luctu, que 
conduceretur, que ante domum mor- 
tui laudes ejus caneret. Hoc facti- 
tatum Aristoteles scribit in libro, 
qui inscribitur Népipa BapBapixa, 
quibus testimonium est, quod Fre- 
tum est Neevii: 
Hee quidem hercle, opinor, prefica 
est : 
Nam mortuos collaudat. 
Claudius scribit, ea que preficere- 
tur ancillis, quaemadmodum lamen- 
tarentur, prefica est dicta; utrum- 
ue ostendit, a prefectione preeficam 
ictam. Plautus in Truculento: 
Sine virtute argutum civem mihi ha- 
beam pro prefica. 
Sext. Pompeius: Prefice dicuntur 
mulieres lamentandum mortuum 
conducte, que dant ceteris modum 
plangendi, quasi in hoc ipsum pre- 


que adhiberi solent funerit mercede 
conducte, ut et flerent et fortia facta 


laudarent. Lucilius, 22: 
Mercede que 
Conducte flent alieno in funere pre- 


fice, 
Multo et capillos scindunt et clamant 
magis. 

—Ibid. 1. 5. c. 39. (p. 992 d.) Adhi- 
bebantur etiam preeficz, quas Sext. 
Pompeius ait mulieres fuisse, ad 
lamentandum mortuum conductas, 
que darent ceteris modum plan- 
gendi; unde etiam nomen habeant, 
quasi que huic rei sint prefecte, 


Cc. 

26 Hom. 32. [ Bened. 31. al. 32.] in 
Matth. p. 306. (t. 7. pp. 360 lin. ult. 
et p. 361 a.) Mndels roivuy xorrécba 
Aourdv, pndé Opnveira, pndé 1d Ka- 
rép0apa rod Xpiorov diaBaddeTo* 
Kal yap évixnoe tov Oavaroy. Ti roi- 


160 Ceremonies and solemnities XXIII. iii. 


institution of Christ, who has overcome death, and made it 
only a sleep? If an Heathen does this, he is worthy to be 
laughed to scorn: but if a Christian does it still, after he is 
assured of a resurrection, what apology or excuse can be made 
for him? And yet you aggravate your crime by calling in 
Heathen women to be your mourners and to inflame your sor- 
row, not regarding what St. Paul says, “ What concord hath 
Christ with Belial? and what part hath he that believeth with 
an infidel ?”’ He then goes on to show the monstrous folly and 
vanity of this practice by a great variety of arguments, and 
curiously answers all the little pleas which such Christians 
made in behalf of themselves to excuse this unchristian deport- 
ment. In another place?’ he treats them more sharply, telling 
them, ‘ he was not only grieved but utterly ashamed to think 
how Christians debased and disgraced themselves in the eyes 
of the Heathen, and Jews, and heretics by their weeping and 
wailing, and howlings, and lamentations, and other indecent 
practices in the open streets, for which the Gentiles derided 
them. For they were ready to say, how can any of these 
men despise death themselves, who cannot so much as bear the 
death of another? They are fine things indeed that are spoken 
by Paul, when he says God “ delivered them who through fear 
of death were all their life-time held in bondage :” these are 
heavenly words truly, and very worthy and becoming the 
great kindness and love of God to men: but ye will not suffer 
us to believe these things, for ye contradict them by your own 
actions. Show me your philosophy by your patience in bearing 
cheerfully the death of others, and then I will believe the resur- 
rection.” Thus he makes the Heathen speak by a neat proso- 
popeia, to shame such Christians, if it might be, into a more 
manly deportment. He adds withal, ‘ that such indecent beha- 


vuv mepiTra Opnveis 5 3 Umvos TO mpay- 
pa yéyove’ ri o8vpn kal Khaiets 5 Tov- 
To yap «i kal "ENAnves érroiouy, kata~ 
yedav det dray b€ 6 muoros év Totrous 
adoxnuovi), moia | drrohoyia 5 3 tis €ora 
ovyyvapn rowavra dyonraivouct, kal 
ravTa L pera Xpdvov row ovroy Kal cai 
THs dvacracews dr dderEw 5 3 Bd de, 
domep avéjoa 7 éyknpa orevdor, 
kal Opnvpdors 7 Hpiv dyes “EAAqvibas 
yovaikas, é£arrev ro mabos, Kal tiv 


Kapivoy Steyeipwv, Kal ovK dkoves 
tov Ilavdou Aéyovros" Tis ouppavy- 
ous Xpior@ mpos BeAiap; 7 Tis pepis 
TLoT@ peta aniorov ; 

27 ‘Hom. 4. in Hebr. p. 1784. (t. 
12. p. 46 a.) "Oray dp Bo Tovs KO- 
merous,. ..Tas oipayas,. . .Tas dhodv- 
yas, ras doxnpooivas ras ‘Gas, aio- 
xUvopat Tous "ENAnvas: kai "Iovdaiovs, 
kat aiperixods Tovs épavras, k.T. A. 


§ 18, 19. 161 


viour of men and women, tearing their hair and making such 
hideous lamentation, was a crime for which, if they had their 
desert, they ought to be cast out of the Church, as in effect 
denying the resurrection.’ In short, he tells them with the 
authority of a bishop, ‘ that if they persisted in that vile abuse 
of hiring Heathen women to be their mourners, he would ex- 
communicate them as idolaters. For if St. Paul calls the 
covetous man an idolater, much more may he be called so who 
brings the practice of idolaters among Christians.’ From 
thenceforth he peremptorily forbids them to make use of any 
such Heathen mourners under the penalty of the highest eccle- 
siastical censure. By which, not to insist upon what he urges 
in other places 28, nor what is said by other writers, we may 
easily judge how great an abuse this way of indecent mourning 
was reckoned in the Church. 
19. The Heathens had another custem of repeating their The noren- 
mourning on the third, and seventh, A ninth day, which “4” one 


was particularly called the novendiale: and some added the rey 
twentieth, and thirtieth, and fortieth, not without a super- stitisas 
stitious opinion of those particular days, wherein they used Practice. 
to sacrifice to their manes with milk, and wine, and garlands, 

and flowers, as the Roman antiquaries?9 inform us. Some- 

thing of this superstition, abating the sacrifice, was still re- 
maining among some ignorant Christians in St. Austin’s time ; 

for he speaks 2° of some who observed a novendial in relation 


of the interinent. 


23 Hom. 6. in 1 Thess. (C28. ps; 
468 b, seqq-) “Orav ovv maida aro- 
éons év dope irxig, k.T-A.—Hom. 
2g. de Dormient. t. 5. P- 423. (t%, 
p. 764 e.) Odd rHv abupiar, adhe 
a éniracw Tis dOupias dyatpa" TO 
pev yap. abupeiy, ™mSs picews TO be 
mépa Tov péTpov ToUTO Tou, pavias 
kai mapahpootyys kat ‘yuvaix@dous 
exis. “Adynoor, Sdxpuoor, adda 
amodvorerions, p?) dvoxepanys, 
py dyavaxrnoys. . . Adkpucor, as 6 
Aconérns cov éeBixpuce Tov Ad{apov, 
pétpa riBeis 7 jpiv kai xavdvas kal dpous 
wales. ods UmepBaivery ov Set. 
29 Rosin. Antiquit. 1. 5. c. 39. 
(p. 998 e. 6.) Ceeterum cum non- 
nulli essent, qui suorum vel propin- 
uorum vel amicorum minus desi- 
erilum ferre possent, tertium, sep- 


BINGHAM, VOL. VIL. 


timum, nonum, et quidam vicesi- 
mum, tricesimum, et quadragesi- 
mum, non sine quadam numerorum 
religione, dies defunctorum manibus 
et memorie statuebant: unde pa- 
rentationes, feralia, novendialia, de- 
cennalia, vicennalia, tricennalia, &c., 
originem traxerunt ; que omnia tum 
lacte et vino, tum sertis et floribus, 
tum aliis rebus ab antiquis celebra- 
bantur. [Conf. Virgil. Aun. 5. vv. 
77-80. 
Hic duo rite mero libans carchesia 
Baccho 
Fundit humi, duo lacte novo, duo 
sanguine sacro ; 

Purpureosque jacit flores, &c. 
—See also before, s. 9, p. 146, the 
second part of n. 82. Ep. 

30 Quest. 172. in Gen. t. 4. (t. 3. 


M 


162 XXIII. ii. 


to their dead, which he thinks they ought to be forbidden, 
because it was only an Heathen custom. He does not seem to 
intimate that they kept it exactly as the Heathen did; but 
rather that they were superstitious in their observation of nine 
days of mourning, which was without example in Scripture. 

There was another way of continuing the funeral offices for 
three days together, which was allowed among Christians, 
because it had nothing in it but the same worship of God 
repeated. Thus Euodius writing to St. Austin®!, and giving 
him an account of the funeral of a very pious young man, who 
had been his notary, says, ‘ he had given him honourable obse- 
quies worthy so great a soul: for he continued to sing hymns 
to God for three days together at his grave, and on the third 
day offered the sacraments of redemption.’ The author of the 
Constitutions 82 takes notice of this repetition of the funeral 
office on the third day, and the ninth day, and the fortieth 
day, giving peculiar reasons for each of them: ‘ Let the third 
day be observed for the dead with psalms, and lessons, and 
prayers, because Christ on the third day rose again from the 
dead; and let the ninth day be observed in remembrance of 
the living and the dead; and also the fortieth day, according 
to the ancient manner of the Israelites’ mourning for Moses 
forty days; and finally, let the anniversary day be observed in 
commemoration of the deceased.’ Cotelerius in his Notes upon 
this place 3 has observed several other ancient writers who 
take notice of some of these days. 

Palladius in his Historia Lausiaca*4+, mentions the third 


Ceremonies and solemnities 


and the fortieth. Justinian in 


part. 1. p. 421 e.) Nescio utrum in- 
veniatur alicui sanctorum in Scrip- 
turis celebratum esse luctum novem 
dies, quod apud Latinos novendiale 
appellant. Unde mihi videntur ab 
hac consuetudine prohibendi, si qui 
Christianorum istum in mortuis suis 
numerum servant, qui magis est in 
Gentilium consuetudine. 

31 See before, s. 12. n. 2, pre- 
ceding. 

82 L. 8. c. 42. (Cotel. v.1. p. 419.) 
’EmitercioOw Sé tpita tay KeKouun- 
pévor, ev Wadrpois, kal dvayvocect, 
kal mpooevxais, dia tov dia tpiav 
jpepav éyepOevra’ Kal evvata, eis 


one of his Novels *> speaks of 


imdpynow Tay TepiévTw@v Kal TOY Ke- 
Kolusnuevov’ Kal TeacapakooTa, kata 
Tov Tadaoy Timov’ Maons yap ovTas 
6 Aads erévOnoe’ Kal enavora, brép 
pveias avdrod. . 

S {fa Lc. (v. F. p. 479... 383) 
Igitur consulat, qui volet, Palladii 
Historiam Lausiacam, c. 26. sub 
finem, Isidorum Pelusiotam, 1. 1. 
Ep. 114. &c. Ep.] 

34 C, 26. (ap. t. 2. Bibl. Patr. Gr. 
Lat. Paris. 1624.) 

35 Novel. 133. ¢. 3. (t. 5. p. 592.) 
Sed neque aliquam excogitent oc- 
casionem aut viri ad muliebria mo- 
nasteria ingrediendo aut mulieres 





§ 19, 20. of the interment. 163 


the third, the ninth, the fortieth, and the anniversary day of 
commemorations ; forbidding women who professed the mo- 
nastic life to go into the monasteries of the men under pre- 
tence of any of these solemn commemorations of the dead. To 
these he adds, St. Ambrose in his Funeral Oration upon Theo- 
dosius, and Isidore of Pelusium, (Lib. 1. Ep. 114.) and Eustra- 
tius Constantinopolitanus, mentioned by Photius®6; to omit 
Damascen, [anno 730,] Nicon [Armenus, anno 961,] Philippus 
Solitarius, [anno 1095,] Hinemar [of Rheims, anno 845,] Theo- 
dore of Canterbury, [anno 688,] or any later writers. Suicerus?7 
and Meursius** take notice of the same custom in the word 
tpitevvarat, which signifies the third and ninth day of com- 
memorating the dead, which they say was the custom of the 
Ancients. So that when St. Austin speaks against observing 
the ninth day, it was not what Cotelerius supposes, because he 
was ignorant of this practice, with St. Ambrose and many other 
of the Latins, (wherein Cotelerius contradicts himself, having 
alleged St. Ambrose before as one that approved the practice ;) 
but it was because St. Austin had observed something amiss in 
the practice of some superstitious Christians, who kept the 
ninth day with some abuse, most probably rioting and excess, 
resembling the novendiale of the Heathens; as we have heard 
him complain before, [in the seventeenth section preceding, | 
of the feasts which such Christians made at the graves of the 
dead, too much resembling the parentalia of the Gentiles. 
20. The custom of strewing flowers upon the graves of the The custom 


: ; f strewi 
dead was reckoned innocent, and therefore was retained by fowars > 








viris deputata, occasione horum, 
que circa funus aguntur, quas uti- 
que memorias vocant, in tertiam, et 
nonam convenientes diem, aut dum 
quadraginta compleantur, aut etiam 
annus: &c. 

36 Biblioth. cod. 171. (p. 384.) 

37 [Thes. Eccles. (t. 2. p. 1315.) 
Memorize mortuorum, que cele- 
brantur tertio et nono die. In ve- 
teri ecclesia memorize defunctorum 
fidelium celebrantur die tertio, nono, 
quadragesimo, et anniversario. Jo- 
annes Damascenus, Hepi trav év 
migTeL KeKowunuevav, Pp. 423. Ov yap 
dv nyiv adopphy éSedaxer To pyjunv 
eri tis avaydxtov bucias roeioOu 


tov TpodaBcvtay, Kal mddwv Tpira, 
kal €vvata, kal tTeaoapakoota, Kal 
Tas €Tnoiovs pynpas, Kal TedeTas.— 
See more in Suicer on the word 
Tagdy, n. 2. s. 2. let. 1. (ibid. p. 
1246.) Orationes non solum in fu- 
neratione, &c.—The following is the 
title of the goth chapter of the 
Typicum Sabe, mentioned also by 
Suicer as above on the word Tp:- 
tevvatat (p. 1315.) Ai tmep trav 
vexp@v Necroupyiar, tuv@diat Te, Kal 
Warpe@dia, teroapaxooTa, civ Tpt- 
tevvaras. Ep. | 

38 (Glossar. (p.581.) In the same 
words, Suicer having taken his ex- 
planation out of Meursius. Ep.] . 


M 2 


164 XXIII. iii. 


Ceremonies and solemnities 





upon the some Christians without any rebuke. St. Ambrose and St. 
ay Jerom both mention it without any censure: only they seem 
retained to speak of it as chiefly the practice of the vulgar: for the 
seowatig more intelligent sort of Christians despised it as a trifle, and 
showed their respect to the dead in acts that were more sub- 
stantial. Thus St. Ambrose in praise of Valentinian 29 says, 
‘I will not scatter flowers upon his grave, but perfume his 
spirit with the odour of Christ. Let others strew their baskets 
of flowers upon him: my lily is Christ, [see Canticles 2, 1,] and 
with this flower only will I consecrate his remains.’ In like 
manner St. Jerom4° commends his friend Pammachius for this, 
‘that whilst other husbands scattered violets, and roses, and 
lilies, and purple flowers upon the graves of their deceased | 
wives, and with such little offices assuaged the grief of their | 
breasts; Pammachius watered the holy ashes and bones of his 
wife with the balsam of almsdeeds and charity to the poor. 
With these perfumes and odours he solaced the ashes of the’ 
dead that lay at rest, knowing that it was written*!, “As 
water will quench a flaming fire, so alms maketh an atonement 
for sins.”’ 
As also 21. They had the same notion of going into a mourning 
picnics habit for the dead: they did not condemn it, nor yet much 
a oie approve of it, but left it to all men’s liberty as an indifferent 





thing ; rather commending those that either omitted it wholly, 
or in a short time laid it aside again, as acting more according 
to. the bravery and philosophy of a Christian. Thus St. 
Jerom 4? commends one Julian, a rich man in his time, because 


39 De Obit. Valentin. p. 12. (t. 1. 
p. 1189 b. n. 56.) Nec ego floribus 
tumulum ejus aspergam, sed spiri- 
tum ejus Christi odore perfundam. 
Spargant alii plenis lilia calathis: 
nobis lilium est Christus: hoc reli- 
quias ejus sacrabo. 

40 Ep. 26. [al. 66.] ad Pammach. 
de Obit. Uxor. See before, s. 15, 
p- 156, n. 16, and add, His pig- 
mentis atque odoribus fovet cineres 
quiescentes, sicut scriptum: Sicut 
aqua exstinguit ignem, ita eleemo- 
syna peccatum. 

41 [Ecclesiasticus 3, 30. The 
Septuagint (Ed. Lambert. Bos. Fra- 
nequer. 1709.) reads,.... Kal éde- 
nuoowwn é&ihdoetar duaprias. The 


Vulgate (ap. Jacob. Naudzum, Co- 
lon. 1679.) reads, [v. 33.]..... Et 
eleemosyna resistit peccatis. Mon- 
tanus thus: Et peccatum expiat 
misericors benignitas. Ed. Comme- 
lin. 1599. t. 2. p. 46. Ep.] 

42 Kp. 34. [al.118.] ad Julian. 
(t. 1. p. 788 c.) Laudent ergo te alii, 
et tuas contra Diabolum victorias 
panegyricis prosequantur: quod leto 
vultu mortes tuleris filiarum, quod 
in quadragesimo die dormitionis ea- 
rum lugubrem vestem mutaveris, et 
dedicatio ossium martyris candida 
tibi vestimenta reddiderit: ut non 
sentires dolorem orbitatis tue, quem 
Civitas universa sentiret, sed ad tri- 
umphuin martyris exsultares: quod 








§ 21, 22. of the interment. 165 


haying lost his wife and two daughters, that is, his whole 
family in a very few days, one after another, ‘he wore the 
mourning habit but forty days after their death, and then 
resumed his usual habit again; and because he accompanied 
his wife to the grave, not as one that was dead, but as going 
to her rest.’ Cyprian indeed seems to carry the matter a 
little further : he says43, ‘ he was ordered by divine revelation 
to preach to the people publicly and constantly, that they 
should not lament their brethren that were delivered from the 
world by divine vocation ; as being assured that they were not 
lost, but only sent before them; that their death was only a 
receding from the world, and a speedier call to heaven; that 
we ought to long after them, and not lament them; nor wear 
any mourning habit, seeing they were gone to put on their 
white garments in heaven. No occasion should be given to 
the Gentiles justly to accuse and reprehend us for lamenting 
those as lost and extinct whom we affirm still to live with God ; 
and that we do not prove that faith, which we profess in words, 
by the inward testimony of our hearts and souls.’ Cyprian 
thought no sorrow at all was to be expressed for the death of 
a Christian; nor consequently any signs of sorrow, such as the 
mourning habit; because the death of a Christian was only a 
translation of him to heaven. But others did not carry the 
thing so high, but thought a moderate sorrow might be allowed 
to nature, and therefore did not so peremptorily condemn the 
mourning habit, as being only a decent expression of such a 
moderate sorrow, though they liked it better if men could have 
the bravery to refuse it. 

22. We find some other funeral rites mentioned by the spu- Some other 
rious writers under the names of Dionysius the Areopagite sllowed by 
and Athanasius. 


As the priest's anointing the body with oil the an- 
before it was put into the grave, for which the pretended Dio- “"* 


sanctissimam conjugem tuam non 
quasi mortuam, sed quasi proficis- 
centem deduxeris. 

43 De Mortalit. p. 164. (p. 115.) 
... Fratres nostros non esse lugen- 
dos, accersitione Dominica de seeculo 
liberatos; quum sciamus non eos 
amitti, sed preemitti, recedentes pree- 
cedere, ut proficiscentes, ut navi- 
gantes solent : desiderari eos debere, 


non plangi: nec accipiendas esse 
hic atras vestes, quando illi ibi indu- 
menta alba jam sumpserint: occasio- 
nem dandam non esse Gentilibus, ut 
nos merito ac jure reprehendant, 
quod quos viyere apud Deum dici- 
mus, ut exstinctos et perditos lugea- 
mus; et fidem quam sermone et 
voce depromimus, cordis et pectoris 
testimonio non probemus? 


166 Ceremonies and solemnities XXIII. iu. 


nysius “+ gives this reason, ‘ that as in the ministration of bap- 
tism, after the person had put off his old garments, he was 
anointed with oil: so in the end of all things oil was poured 
upon the dead. ‘The first unction called the baptized person 
to his holy fight and combat; the second unction declared that 
he had fought his tight and finished all his labour, and was 
now consummated and made perfect.’ This was quite different 
unction from the anointing or embalming of the body to its 
burial, of which we have spoken before, [in the fifth section of 
the preceding chapter :] and as other writers say nothing of it, I 
let it pass as a thing uncertain, the bare testimony of this writer 
not being sufficient to establish an ancient ecclesiastical custom. 

We may say the same of another rite mentioned by the pre- 
tended Athanasius*°, who speaks of lighting a mixture of oil 
and wax at the grave of the dead, as a sacrifice of burnt- 
offering to God. But besides the silence of others, there are 
two further prejudices against this: first, that it looks more 
hike a piece of Jewish superstition than a Christian rite; and, 
secondly, that the Council of Eliberis has an express canon‘$, 
forbidding a ceremony not very different from this, viz. ‘ burn- 
ing of wax tapers by day in the cemeteries of the dead, lest 
the spirits of the saints should be molested.’ And if any 
despised this order, they were liable to be cast out of commu- 
nion for their contempt of it. I will not pretend to explain to 
the reader the reason of this inhibition nor say that it forbids 
expressly the rite before mentioned: but there is some analogy 
and similitude between the two ceremonies, and therefore it is 
hence very probable that neither of them were accepted or 
any ways approved by the Church, 





44 Eccles. Hierarch. c. 7. part. 3. 
n. 8. (t. I. p.270 a.) Méuvnoo be, 
6rt xara tiv iepav Geoyeveriay m™po 
TOU Oevwrdrov Barricparos, mpoty 
pbeErs iepod ovpSdrov Sepeirac TO 
Tedovpev@, peta THY oheKTy THs m™po- 
Tépas ea Oiros drrappiacw, ro THs 
xploews éatov. Ev redeu d€ vov ardv- 
TOV emt TO KeKoumnpevy To €hatov 
emixeerat, ‘Kai TOTE fey n Tov €Aaiov 
xptous ext rovs lepods dyévas exddet 
Tov Tehovpevov" vor d€ To em LX ES BEVOY 
éhavov, euaiver, kata Tovs avrovs ie- 
povs dyavas aOAncavra Kai TeELw- 
Oevra Tov Kekotunyévor, 


45 Serm. de Dormientibus, cited 
by Durant. de Ritibus, 1.1. ¢. 23. 
n. 14. [al. 15.] p. 235. (p- 81.) Si 
quis diem obierit..... ne omiseris 
oleum, et ceram, invocato Christo 
Deo,ad sepulchrum accendere.—. . . 
Oleum enim et cera holocaustum 
est; incruente autem hostiz oblatio 
propitiatio est. 

46 C. 34. (t. t. p.974 d.) Cereos 
per diem placuit in ccemeterio non 
incendi: inquietandi enim spiritus 
sanctorum non sunt. Qui hec non 
observaverint, arceantur ab ecclons 
communione. 





§ 22, 23. of the interment. 167 


23. We have now seen the whole manner of Christian burial To what 
among the Ancients, with all the rites, both sacred and civil, ee 
accompanying and attending it. I have only one thing more privilege of 

: : . ° burying 
to observe concerning the whole in general: which is, that with this 
Christian burial with these solemnities was ever esteemed a igre 
privilege, and such as good men always desired when they 
could have it, and bad men were punished for their crimes 
with the denial and refusal of it by the Church, who laid it as 
a mark of censure and displeasure upon them, not to allow 
them the honour and privilege of that solemn interment which 
was customary in the practice of the Church. Good men in- 
deed were not above measure concerned for their bodies, so as 
‘to think it any real detriment or loss to them if either the bar- 


barity of their enemies or any other accident denied them this 





privilege. 


47 De Civit. Dei, 1. 1. c. 12. (t. 7. 
p- 12 g.) At enim in tanta strage 
‘cadaverum nec sepeliri potuerunt? 
Neque istud pia fides nimium refor- 
midat, tenens predictum, nec absu- 
mentes bestias resurrecturis corpori- 
‘bus obfuturas, quorum capillus ca- 
pitis non peribit. Nullo modo dice- 
ret Veritas, Nolite timere eos, qui 
corpus occidunt, animam autem non 
possunt occidere, si quidquam obes- 
set future vite quidquid inimici de 
corporibus occisorum facere voluis- 
sent. Nisi forte quispiam sic ab- 
surdus est, ut contendat eos, qui 
‘corpus occidunt, non debere timeri 
ante mortem, ne corpus occidant, et 
timeri debere post mortem, ne corpus 
occisorum sepeliri non sinant. Fal- 
sum est ergo, quod ait Christus, 

i corpus occidunt, et postea non 
habent quid faciant : si habent tanta, 
quze de cadaveribus faciant? Absit, 
ut falsum sit quod Veritas dixit. 
Dictum est enim aliquid eos facere, 

‘cum occidunt, quia in corpore sen- 


sus est occidendo: postea vero nihil - 


habere quod faciant, quia nullus 
sensus est in corpore occiso. Multa 
itaque corpora Christiauorum terra 
non texit: sed nullum eorum quis- 
‘quam a ceelo et terra separavit, quam 
totam implet presentia sui, qui novit 
unde resuscitet, quod creavit. Di- 
citur quidem in Psalmo : Posuerunt 


For in this case, as St. Austin largely discourses 4, 


mortalia servorum tuorum escas vo- 
latilibus celi, carnes sanctorum tuo- 
rum bestiis terre: effuderunt sangui- 
nem eorum sicut aquam in circumitu 
Hierusalem, et non erat qui sepeliret : 
sed magis ad exaggerandam eorum 
crudelitatem qui ista fecerunt, non 
ad eorum infelicitatem qui ista per- 
pessi sunt. Quamvis enim hec in 
conspectu hominum dura et dira 
videantur: sed Prettosa in conspectu 
Domini mors sanctorum ejus. Pro- 
inde omnia ista, id est, curatio fu- 
neris, conditio sepulturee, pompa ex- 
sequiarum, magis sunt vivorum so- 
latia, quam subsidia mortuorum. Si 
aliquid prodest impio sepultura pre- 
tiosa, oberit pio vilis aut nulla. 
Preclaras exsequias in conspectu 
hominum exhibuit purpurato illi di- 
viti turba famulorum: sed multo 
clariores in conspectu Domini ulce- 
roso illi pauperi ministerium preebuit 
angelorum, qui eum non extulerunt 
in marmoreum tumulum, sed in 
Abrahe gremium sustulerunt. .... 
Sepulturz curam eorum etiam phi- 
losophi contempserunt: et seepe uni- 
versi exercitus, dum pro terrena 
patria morerentur, ubi postea jace- 
rent, vel quibus bestiis esca fierent, 
non curarunt: licuitque de hac re 
poétis plausibiliter dicere, 

Celo tegitur, qui non habet urnam, 
Quanto minus debent de corporibus 


168 Ceremonies and solemnities XXII. iti. 


‘the faith of a Christian set him above any fear that might 
arise from the want of a burial: the consumption of wild beasts 
would be no prejudice to those bodies which must rise again, 
and an hair of whose head could not perish. The Psalmist 
indeed [79, 2,] says, and that with some concern, “ They have 
given the dead bodies of thy servants to be meat to the fowls 
of the air, and the flesh of thy saints to the beasts of the land: 
their blood have they shed on every side of Jerusalem, and 
there was no man to bury them.” But this,’ says St. Austin, 
‘is said more to exaggerate the cruelty of those who did it, 
than the infelicity of those who suffered it. For though these 
things may seem hard and direful in the eyes of men, yet 
“precious in the eyes of the Lord is the death of his saints.” 
Therefore all these things, namely, the care of a funeral, the 
building of a sepulchre, the pomp of funeral obsequies, are 
rather for the consolation of the living, than for any benefit of 
the dead. If a sumptuous funeral be any advantage to the 
wicked, then a poor one or none at all may be some detriment 
to the just. The rich man that was clad in purple had a 
splendid funeral, by the ministry of his servants, in the sight 
of men; but the poor man full of sores had a much more 
splendid one in the sight of God, by the ministry of the angels, 
who did not carry him forth into-a marble tomb, but translated 
him into Abraham’s bosom. Some philosophers have despised 
the care of a funeral; and whole armies, whilst they were 
fighting for an earthly country, have been as regardless where 
they should lie, or to what beasts they should become a prey, 
And the poets have said plausibly enough upon this subject, 
Colo tegitur, qui non habet urnam: He, that has no urn, has 
yet the heaven for a covering. Therefore let not the Heathen 
insult over the bodies of Christians that lie unburied, who have 
a promise that their flesh and all their members shall be 
reformed, not only out of the earth, but out of the most secret 
recesses of every other element, and in a moment of time 
be perfectly restored to their pristine and primitive state 
again.’ This was the Christian’s consolation, whenever malice 


- 


insepultis insultare Christianis; qui- mentorum_ secretissimo sinu, quo 


bus et Ipslus carnis et membrorum dilapsa cadavera recesserunt, in tem- 
omnium reformatio non solum ex poris puncto reddenda et redinte- 
terra, verum etiam ex aliorum ele- granda promittitur ? 








§ 23. 





169 


or the necessity of their fate and condition denied them a 
funeral. 

In other cases*’ they were very desirous to be decently in- 
terred among their brethren; and ‘the living thought it a 
piece of justice to the dead to treat them handsomely after 
death, seeing their bodies had been the organs and vessels of 
the Holy Ghost to every good work ; and were not only like a 
ring or a garment, mere external ornaments to the nature of 
man, but more intimately and nearly belonging to him, as part 
of his very essence and constitution. Upon this eeecunt good 
men were equally careful both to pay this just debt to their 
holy brethren, and to make provision that the same good offices 
should be done to themselves.’ And this made it an honour- 
able and desirable privilege to be buried after the manner of 
the faithful. 

But then it was a privilege which belonged to none but such. 
All catechumens, that died in a voluntary neglect of baptism, 
were excluded from the benefit of it, as we find by an order of 
the first Council of Braga ‘9, and many passages of St. Chry- 
sostom °° to this purpose, which direct men to ‘ offer private 


of the interment. 


48 Tbid. c. 13. (p. 13 f.) Nec ideo 
tamen contemnenda et abjicienda 
sunt corpora defunctorum, maxime- 
que justorum atque fidelium, quibus 
tanquam organis et vasis ad omnia 
bona opera Sanctus usus est Spiri- 
tus. Si enim paterno vestis et an- 
nulus, ac si quid hujusmodi, tanto 
carius est posteris, quanto erga pa- 
rentes major affectus; nullo modo 
ipsa spernenda sunt corpora, que 
utique multo familiarius atque con- 
junctius, quam quelibet indumenta, 
gestamus. Hec enim non ad orna- 
mentum vel adjutorium, quod adhi- 
betur extrinsecus, sed ad ipsam na- 
turam hominis pertinent. Unde et 
antiquorum justorum funera officiosa 
pietate curata sunt, et exsequiz ce- 
lebratz, et sepultura provisa: ipsi- 
que dum vivereat, de sepeliendis vel 
etiam transferendis suis corporibus 
filiis mandaverunt. 

49 C. 35. [al. Bracar. 2. c. 17.] 
See before, s. 8, p. 145, the second 
part of n. 76. 

50 Hom. 3. in Phil. p. 1224. (t.11. 
p- 217¢€.) Ovk ei ravra evopobernOn 


imo tév AroatdXar, TO ext TaY pt- 
KT@Y pvoTypioy prnpny yiverOar Tov 
aredOdvt@v’ tcacw avtois Tod KEp- 
dos yuvdpevov, wordy Thy apedeiar. 
“Oray yap eiatnKet Nads 6ASKANpos xEt- 
pas avateivoytes, TANp@pa iepatiKoy, 
kal mpdxertra 9 pixty Ovoia, Tas ov 
Svoamjoopey imep TovT@y Tov Oecd 
mapaxadovrtes ; GAXa TOvTO pev Trepi 
Tay ev mioter mapedOdvra@v’ of b€ Ka- 
Tnxovpevor ovdE TaUTNs aELodvTaL THs 
mapapvOias, G\Xa areotepnvTa Ta- 
ons THs ToravTns Bonbeias, TAHY pas 
twos’ troias S€ ravtns; éveote TEevnoW 
trép airav diddvat, kal rovet Twa av- 
Tois mapayuxiy To mpaypa.—Hom. 
24. in Joan. p. 159. [Bened. 25. al. 
24.] (t.8. p.147 a.) "AAAdrpios yap 6 
KaTnxovjevos Tod miotov.—Hom. I. 
in Act. p.14. [This citation is in- 
distinct; the author probably alludes 
to the addresses made to such per- 
sons as deferred baptism, which oc- 
cur towards the close of this Ho- 
mily. (t.9. p. 11 c, and p. 13 d.) 
Taxa modXods, x.t-A., and Idés, ot- 
eae, OOvvdpa, x.t.r. Ep. ] 


170 Ceremonies and solemnities 


XXIIL iii. 


alms and private prayers for them, but assure us they had no 
place in the public offices of the Church.’ The case was other- 
wise when men died without baptism, not through any neglect 
or contempt of it, but by some unavoidable necessity, which 
happened and could not be foreseen or prevented, whilst they 
were piously and studiously preparing for baptism. In this 
case, either martyrdom or a man’s own faith was thought suffi- 
cient to supply the want of baptism, as I have largely shown 
in another place>!: and then they were buried with the same 
solemnity as other believers, being all one with them in the 
estimation of the Church. 

Another sort of persons to whom the Church denied the 
usual solemnity of burial were the biathanati*?, that is, such 
as laid violent hands upon themselves, being plainly guilty of 
murder, and that without repentance, by calling death upon 
themselves. And they put into the same class all.those that 
were publicly executed for their crimes; because these were 
virtually and indirectly guilty of self-murder, in doing those 
things, which in the course of justice brought them to an un- 
timely end; or at least such things as deserved a spiritual cen- 
sure, as well as a temporal punishment. Upon this account the 
Council of Braga orders *3, ‘that both these sorts of men shall 
be denied the honour of being carried with the usual solemnity 
of psalmody to the grave.’ The Council of Auxerre orders54, 
‘that the oblations of such as voluntarily hanged or drowned 
themselves, or killed themselves with the sword, or cast them- 
selves from a precipice, or were any other ways guilty of a vo- 
luntary death, should not be received in the church.’ And 
this was a punishment of the same nature as denying them a 
solemn burial. There is a like order in the second Council of 
Orleans®*®, to refuse the oblations of such as lay violent hands 


51 B. 10. ch. 2. ss.20 and 2t. v.3. 
pp. 476-483. 

52 [See b. 1. ch. 2. 8. 8. v. 1. p.18, 
and n. 4, on p.19, in favour of the 
more correct term B.aoPavaros, &c. 
Ep. |] 

53 Ut supr. c. 34. See before, s. 8. 
p- 145, the first part of n. 76. 

54 C.17. (t.5. p. 959 b.) Quicun- 
que se propria voluntate in aquam 
jactaverit, aut collum ligaverit, aut 


de arbore precipitaverit, aut ferro 
percusserit, aut qualibet occasione 
voluntarie se morti tradiderit, isto- 
rum oblatio non recipiatur. 

55 C.14. (t. 4. p.1782 a.) Obla- 
tiones defunctorum, qui in aliquo 
crimine fuerint interempti, recipi 
debere censemus, si tamen non ipsi 
sibi mortem probentur propriis ma- 
nibus intulisse. 


- 


§ 23. Iv. 1. of the interment. 171 


upon themselves ; but they except such as were killed for their 
crimes; I suppose upon a supposition, that such persons re- 
pented of their crimes before their execution. But if any one 
laid violent hands upon himself, or was actually killed in his 
crimes, there was no exception ever made in his favour. Op- 
tatus5® says, even one of the Donatist bishops denied the Cir- 
cumcellions solemn burial, because they were slain in rebellion 
against the civil magistrate: which shows that this was a rule 
inviolably observed in the Church. - 

Another sort of persons, to whom the Church denied the 
privilege of solemn burial, were all excommunicated persons, 
who continued obstinate and impenitent in a manifest con- 
tempt of the Church’s discipline and censures. Under which 
denomination all heretics and schismatics, that were actually 
denounced such by the censures of the Church, were included. 
For the office of burial belonged only to the jideles, or com- 
municants, that is, such as died either in the full communion 
of the Church, or else, if they were excommunicate, were yet 
in a disposition to communicate by accepting and submitting to 
the rules of penance and discipline in the Church. In which 
case their desire of communion was accepted, as the catechu- 
mens’ desire of baptism, and they were treated as communi- 
cants, though they happened to die without a formal reconcilia- 
tion in the Church: the Church in this case relaxed her cen- 
sures, and received them into communion, and treated them as 
other communicants after death: of which I have given a more 
ample account, in speaking of the discipline of the Church, 
in a former Book *7, 


CHAP IV: 


An account of the laws made to secure the bodies and graves 
of the dead from the violence of robbers and sacrilegious 
invaders. 


1. THoveH it does not strictly belong to the business of ihe old 
funeral rites to speak any thing of robbers of graves, and the rhea meee 


56 L. 3. p. 68. (p. 71.) In loco Oc- _basilicis sepelire ccepissent, Clarus 
tavensi occisi sunt plurimi, detrun-  [al. Clarins! presbyter in loco Sub- 
cati sunt multi: quorum corpora bulensi ab episcopo suo coactus est, 
usque in hodiernum per dealbatas ut insepultam faceret sepulturam. 
aras aut mensas poterunt numerari. 57 B. 19. ch. 2. 8. 11. V. 7. p. 209. 
Ex quorum numero cum aliqui in 


172 Laws for protecting XXIII. iv. 
severe a- laws made against them, yet because these have some relation 
gainst rob to the dead, and some things also remarkable in them, I will 
aaee and add something upon this subject for the close of this whole dis- 
anata course. I have hinted before’, that the old Roman laws were 
done to the very severe against all injuries and abuses offered either to the 
bodies of . 
the dead. bodies or the monuments and sepulchres of the dead. They 


were reckoned sacred things; and therefore ‘if any violated 
a sepulchre, so as to draw out the body or the bones, it was a 
capital crime to be punished with death in persons of a meaner 
rank ; and others of an higher fortune were either to be trans- 
ported into some island, or otherwise banished or condemned 
to the mines,’ as appears from the answer of Paulus in the 
Pandects59, and those laws of the Christian emperors, which 


58 Ch. 2. 8.2. p. 118. 

59 Digest. 1. 47. tit. 12. de Sepul- 
chro Violato, leg. 11. (ap. Corp. Jur. 
Civ. t. 3. p. 1394.) Rei sepulchrorum 
violatorum, si corpora ipsa extraxe- 
rint, vel ossa eruerint, humilioris 
quidem fortune summo supplicio 
afficiuntur: honestiores in insulam 
deportantur: alias autem relegantur, 
aut in metallum damnantur. 

60 Cod. Theod. 1.9. tit. 17. de Se- 
pulchris Violatis, leg. 2. (t. 3. p.138.) 
Factum, solitum sanguine vindicari, 
mulcte inflictione corrigimus: atque 
ita supplicium statuimus in futurum, 
ut nec ille absit a poena, qui ante 
commisit. Universi itaque, qui de 
monumentis columnas vel marmora 
abstulerunt, vel coquende calcis 
gratia lapides dejecerunt, ex consu- 
latu scilicet Dalmatii et Zenophili, 
singulas libras auri per singula se- 
pulchra fisci rationibus inferant, ine 
vestigati per prudentie tue judici- 
um. Eadem etiam pcena, qui dissi- 
parunt, vel ornatum minuerunt, te- 
neantur : et qui posita in agris suis 
monumenta calcis coctoribus vendi- 
derunt: una cum his, qui ausi sunt 
comparare: quidquid enim attingi 
nefas est, non sine piaculo compa- 
ratur: sed ita, ut ab utroque una 
libra postuletur. Sed si et preecepto 
judicum monumenta dejecta sunt, 
ne sub specie publice fabricationis 
peena vitetur, eosdem judices jube- 
mus hance mulctam agnoscere : nam 
ex vectigalibus, vel aliis titulis edi- 


ficare debuerunt. Quod si aliquis 
mulctam metuens, sepulchri ruinas 
terre congestione celaverit, et non 
intra statutum ab excellentia tua 
tempus confessus sit, ab alio prodi- 
tus duas auri libras cogatur inferre. 
Qui vero libellis datis a pontificibus 
impetrarunt, ut reparationis gratia 
labentia sepulchra deponerent, si 
vera docuerunt, ab illatione mulcte 
separentur : at si in usum alium de- 
positis abusi sunt, teneantur poena 
prescripta. Hoc in posterum ob- 
servanto, ut in provinciis, locorum 
judices. In urbe Roma cum ponti- 
ficibus tua celsitudo inspiciat, si per 
sarturas succurrendum sit alicui 
monumento: ut ita demum, data 
licentia, tempus etiam consumman- 
do operi statuatur. Quod si aliquis 
contra sanctionem clementiz nos- 
tre sepulchrum lesurus attigerit, 
viginti libras auri largitionibus nos- 
tris cogatur inferre. Locorum au- 
tem judices si hec observare neg- 
lexerint, non minus nota quam sta- 
tuta in sepulchrorum violatores poe- 
na grassetur.—Ibid. leg. 3. (p. 142.) 
Quosdam comperimus, lucri nimi- 
um cupidos, sepulchra subvertere, 
et substantiam fabricandi ad pro- 
prias zdes transferre: hi, detecto 
scelere, animadversionem priscis le- 
gibus definitam subire debebunt.— 
Valent. Novel. 5. de Sepulchris, ad 
calc. Cod. Theodos. (t. 6. append. 
p- 22.) Diligenter quidem legum 
veterum conditores prospexerunt 


§ 1, 2. 


the bodies of the dead. 173 


speak of the old laws punishing this crime with death. They 
made a distinction between the bodies and the sepulchres: he 
that violated the sepulchre only, but offered no injury to the 
body, was not punishable with death, but either confiscation, 
or infamy, or banishment, or digging in the mines; but if he 
offered any indignity to the body itself, his crime was capital, 
and his blood was required to expiate the offence; unless the 
dignity of his condition happened to be such as the law allowed 
to secure his life, and change the punishment of death into a 
penalty of some other nature. 

2. This law continued all the time of Constantine: but Con- 
stans his son made a little alteration in the penalty; which 
lasted not very long; for it was presently after revoked by 
Constantius, and the old penalty revived again. 

Constans, in a first law®! about demolishing sepulchres, 
making no mention of violating the bodies themselves, left 
the matter pretty much as he found it; ordering ‘all such as 
were concerned in demolishing of sepulchres to be sent to the 
mines, if they were of a servile condition, and did it without 
the knowledge of their lord: but if they did it barely at his 
instance, by his authority and command, they were only to be 
exiled by a common banishment: and if the lord was found to 
have received any thing into his own house or farm that was 
taken from a sepulchre, his house or farm, or whatever edifice 
it was, was to be confiscated to the public.’ But, in a second 
law ©, he took away the punishment of death, which the old 
laws appointed, and instead of it laid a mulct or fine of twenty 
pounds of gold upon all that should be found guilty in any 
thing of this nature. 

Constantius did not approve of this reduction or abatement 
of the ancient penalty, and therefore he revoked the in- 
dulgence of his brother Constans, and by two new laws of 
his own brought the ancient punishment of death into force 


miseris et post fata mortalibus, eo- 
rum, qui sepulchra violassent, capita 
persequendo. Sed quoniam noxiz 


61 Ibid. leg. 1. (p. 137.) Si quis in 
demoliendis sepulchris fuerit appre- 
hensus, si id sine domini conscientia 


mentes cco semper in facinus fu- 
rore rapiuntur, et se ad poenas du- 
dum statutas existimant non teneri, 
necesse est severitatem novari, quam 
videmus hactenus impune contemp- 
tam, &c. 


faciat, metalio adjudicetur: si vero 
domini auctoritate vel jussione ur- 
geatur, relegatione plectatur, &c. 

62 Tbid. leg. -2. (p. 138.) Factum 
solitum sanguine vindicari mulcte 
inflictione corrigimus, &c. 


This se- 
verity con- 
tinued for 
the most 
part under 
the Christ- 
ian empe- 
rors, with 
some addi- 
tional cir- 
cumstances. 


174 Laws for protecting XXIIL. iv. 


again, with some additional punishment by way of fine also. 
His first law © runs in these terms: ‘ We understand there 
are some who out of a greedy desire of gain pull down and 
demolish sepulchres, transferring the materials of the building 
to their own houses; now such, when their wickedness is de- 
tected, shall be subject to the punishment appointed by the 
ancient laws.’ In his other law, he first imposes a penalty 
of ‘ten pounds of gold upon any one that steals from a monu- 
ment either stones, or marble, or pillars, or any other material, 
whether to use in any building, or to sell them:’ and then he 
subjoins ®, ‘that this punishment is intended as an addition 
over and above to the ancient severity: for he would not dero- 
gate any thing from that punishment which was before im- 
posed upon those who offered violence to the graves of the 
dead; because, as he says in the beginning of his law, it was 
a double.crime equally injurious both to the dead and the 
living; to the dead, by destroying and spoiling their habita- 
tions; and to the living, by polluting them in the use of such 
materials in building.’ And he adds in the close, ‘ that his 
intention was to include within these penalties all such as 
meddled with the bodies and relics of the dead, as well as 
those who defaced their sepulchres.’ 

There is also a law of Julian’s in the Theodosian Code, 
wherein he first complains of the audaciousness of men in 
demolishing sepulchres and stealing away the ornaments of 
them; and then orders © such to be prosecuted with the seve- 
rity of the former laws made against them. 

Finally, Theodosius Junior and Valentinian III. made a most 


fendens, hance in judicium quere- 
lam detulerit, sive quicunque alius 
accusaverit, vel officium nuntiave- 
rit. Que poena prisce severitati ac- 
cedit ; nihil enim derogatum est illi 


63 Thid. leg. 3. (p.142.) Quosdam 
comperimus, &c. See the second 
part of n. 60, preceding. 

64 Ibid. leg. 4. (p. 143.) Qui edi- 
ficia manium violant, domus, ut ita 


dixerim, defunctorum, geminum vi- 
dentur facinus perpetrare: nam et 
sepultos spoliant, destruendo, et vi- 
vos polluunt, fabricando. Si quis 
igitur de sepulchro abstulerit -saxa, 
vel marmora, vel columnas, aliamve 

quamcungne materiam, fabrice gra- 
de, sive id fecerit venditurus, decem 
pondo auri cogatur inferre fisco ; 
sive quis propria sepulchra de- 


supplicio, quod sepulchra_violanti- 
bus videtur impositum. Huic au- 
tem poenz subjacebunt, et qui cor- 
pora sepulta, aut reliquias contrac- 
taverint. 

6) See the last part of the pre- 
ceding note. 

66 Ibid. leg. 5. (p. 144.) ... Hoe 
fieri prohibemus, poena manium vin- 
dice cohibentes. 


§ 2, 3. the bodies of the dead. 175 


severe law 7 against all such invaders of what quality soever, 
appointing their punishment according to the dignity of the 
persons concerned. ‘If a slave or a countryman was appre- 
hended in this crime, he was immediately to be put ‘to the 
rack: and if he confessed that it was his own act, and his 
master was not concerned in it, he was to be put to death. NIf 
his master was concerned in it, he was punished in like man- 
ner. If a freeman was found guilty, who was but a plebeian 
and had no estate, he was also to suffer death. If he had an 
estate, or was in any dignity, he was to be amerced in half his 
estate, and for ever after to be made infamous in law. If a 
clergyman was found guilty of this crime, whether bishop or 
inferior, he was immediately to be degraded and lose the name 
of a clerk, and to be sent into banishment without redemption. 
And all judges are strictly charged to see this law duly put 
in execution. Peace be to the dead!’ 

3. To give these laws the greater force and terror, it was No indulg- 
usual with the emperors when they granted their indulgence paepreae tah 
to several criminals according to custom at the Easter festival, bers of 
still to except robbers of graves, with other great criminals, ee 
whom they thought unworthy of any such pardon or in- Pty at the 
dulgence; such as men guilty of sacrilege, incest, ravishment, fo 
adultery, sorcery, necromancy, counterfeiting or adulterating 
the public coin, together with murder and treason: as we find 
the exceptions made in several laws of Valentinian, and Gra- 
tian, and Theodosius Senior, and Theodosius Junior, and Va- 


67 Novel. 5. de Sepulchris, ad operis constiterit auctores, dignos 


i 


cale. Cod. Theod. (t. 6. append. p. 
22. col. dextr.) Servos colonosve, in 
hoc facinore deprehensos, duci pro- 
tinus ad tormenta convenit. Si de 
sua tantum fuerint temeritate con- 
fessi, luant commissa sanguine suo. 
Si dominos inter supplicia nullo in- 
terrogante nexuerint, pariter puni- 
antur. Ingenui quoque, quos similis 
presumptio reos fecerit, si fortasse 
plebeii et nullarum fuerint facul- 
tatum, pcenas morte persolvant. 
Splendidiores autem, vel dignita- 
tibus noti, bonorum suorum medie- 
tate mulctati, perpetua notentur in- 
famia. Clericos vero, quos tam diri 


credimus majore supplicio: vehe- 
mentius enim coércendus est, quem 
peccasse mireris . .. Quisquis igitur 
ex hoc numero sepulchrorum vio- 
lator exstiterit, illico clerici nomen 
amittat, et sic, stylo proscriptionis ad- 
dictus, perpetua deportatione plecta- 
ME aes o Sed quoniam plerumque 
statutis salubribus dissimulatione 
venalium judicum negatur effectus, 
presenti jubemus edicto, ut pro- 
vinci moderator, adminiculo mu- 
nicipium fultus, censuram nostrze 
legis exerceat....Criminosis poena 
reddatur. ... Pax sepultis. 


176 Laws for protecting XXIII. iv. 


lentinian III, put together in one title in the Theodosian 
Code 68, besides this famous law of Valentinian now recited. 


For this 4, And it is remarkable also, that Constantine, who allowed a 
women was WOMAN liberty to put away her husband for three crimes, made 


allowed by this one of the three 69; ‘if he was a murderer, or a sorcerer, 


the | t 5 A 
nid a bill OF a robber of graves. And Theodosius Junior also puts the 


of divorce same crime among the legal causes of divorce, both in men 


an and women, in one of his laws, which Justinian not only put 
into his new Code 7°, but confirmed by several laws and novels 
of his own composing, as has been already shown more at 
large in handling the matter of divorces?! in the last Book. 
Neither were the ecclesiastical laws wanting in the punishment 
of this crime, which was reputed the most barbarous and in- 
human sort of robbery of any other; concerning which I have 
spoken fully under the head of ecclesiastical discipline 72, and 
therefore need say no more of it in this place. 

One reason 5. Now if it be inquired, what made men professing Chris- 

temp#ns  tianity to be so much addicted to this vice, that there should 

commit be need of so many laws against it? I answer, there were 

me therich three motives or temptations to this kind of robbery; two 


ene: hs of which had something plausible in them; but the first had 
sepulchres. HOthing but downright covetousness in it, arising from the rich 
ornaments and splendid furniture of many of the Heathen 
monuments built over their graves; which some wicked Chris- 
tians, as well as others, looking upon not so much with an 
envious as a covetous and rapacious eye, took occasion either 
publicly or privately to make a spoil and plunder of them. 
This is evident from the complaints made in the several laws, 
of such robbers carrying off marble stones and pillars, and 
other rich furniture, either to adorn their own houses there- 
with, or make a gain of them by selling to others. Some were 
so base and sordid as to pull down monuments to make lime 





68 L. 9. tit. 38. de Indulgentiis 
Criminum, legg. 3, 4, 6,7, 8. See 
b. 20. ch. 5. 8.6. v. 7. p. 318. nn. 60, 
61, 62. 

69 Cod. Theod. lib. 3. tit. 16. de 
Repudiis, leg. 1. (t.1. p. 310.)..... 
In repudio mittendo a foemina, heec 
sola crimina inquiri placet, si homi- 
cidam, vel medicamentarium, vel 


sepulchrorum dissolutorem, mari- 
tum suum esse probaverit. 

70 Cod. 1. 5. tit. 17. de Repudiis, 
leg. 8. (t. 4. p. 1242.).... Si qua 
....maritum suum .... sepulchro- 
rum dissolutorem .... probaverit. 

71 B. 22. ch. 5. ss.5 and 8. pp. 89 
and 92. 

72 B. 16. ch. 6. 8. 24. v. 6. p. 310. 


§ 4, 5, 6. the bodies of the dead. 177 


with, or sell them to others for that purpose, coguende calcis 
gratia, as one of the laws 7 words it. \ 

6. But this rapacious humour was something covered with A more 
a plausible pretence of piety and zeal for the Christian reli- Pass? 


pretence 


gion. For Constantine, anno 333, had ordered all altars and ing near 
images as well as temples to be destroyed: and the Heathen ees: that” 
monuments and sepulchres were often adorned with such omerd all 
images; which gave occasion, beyond the meaning of the altars and 
law, to bad men to demolish the Heathen monuments, under Le Seas 
the notion of destroying images, and rooting out idolatry, and lished. 
all the remains and footsteps of it. Had they kept within the 

intent of the law, only destroying images and altars, and not 

the graves themselves, there had been no just reason of com- 

plaint: but when under this pretence they destroyed not only 

the images, but the whole edifice of the monuments, erasing 

the titles, and disturbing the bodies or ashes of the dead, and 
carrying off marble stones and pillars, and whatever was orna-_ 

mental or valuable about them, this was thought intolerable 

by the succeeding emperors, and therefore so many good laws 

were made against the hypocritical rapaciousness of such illegal 
pretenders to reformation. The law was good, had they used 

it lawfully: but they, through covetousness and rapine, went 
beyond its bounds: and therefore Constans, the son of Con- 
stantine, anno 349, ordered 7 all these creatures to be called 

to an account who had so abused the law of his father; and 

under pretence of destroying images, ‘had the marble orna- 

ments and pillars taken away, and the stones thrown down to 

burn into lime. Whosoever of this sort could be discovered, 

from the time that Dalmatius and Zenophilus were consuls, 

(that is, from the year 333, when Constantine first published 

his edict which they fraudulently took the advantage of,) they 

should forfeit to the emperor’s coffer a pound of gold for every 
monument so defaced. And whoever for the future was found 

guilty of such rapine should be amerced twenty pounds of gold 

to the use of the exchequer likewise.’ So that this pretence of 
demolishing Heathen monuments under the notion of destroying 








73 Cod. Theod. 1. 9. tit.17. leg. 2. Quod si aliquis, &e. See the second 
See before, s. 2, in the second sen- and fifth paragraphs of the same 
tence of n. 60, preceding. note, preceding. 

74 Ibid. Universi itaque, &e..... 


BINGHAM, VOL. VIII. N 








178 XXIII. iv. 


idolatry, was a mere hypocritical act of covetousness, varnished 
over with a face of religion. 


Laws for protecting 


Athirdrea- 7, There was also a third temptation of the same nature, 
io ag which seems to have prevailed even among some of the more 


_ a mar- senseless and covetous clergy, which was the gainful trade of 
yrs, to se This made them for 


and make getting and selling the relics of martyrs. 
ot the sake of filthy lucre rob graves, and steal away the bones of 


martyrs or any others, that they might have a sufficient stock 
of relics, (true or false, it mattered not which,) to feed the foolish 
superstition of such as were willing to let them make a gain of 
them. This kind of superstition, calculated to encourage covet- 
ousness and religious cheats, was stirring among some in the 
Church betimes. For though the Church for above five hun- 
dred years made no other use of the relics of martyrs but only 
decently to inter them; yet some superstitious persons privately 
made another use of them. Optatus7> says, Lucilla, the rich 
foundress, as one may call her, of the Donatist schism, was 
used, before she received the eucharist, to kiss the mouth of a | 
certain martyr, which, whether true or false, she had procured, | 
and kept by her for that purpose. For this she was gravely 
reproved by Cecilian, then archdeacon of Carthage: which 
she so resented and remembered, that when he came to be 
bishop, she, being a rich, potent, factious woman, by her in- 
terest procured some others to be set up against him: which 
was the first beginning of the schism of the Donatists, 
founded upon the pride of an imperious woman, who was in- 
corrigibly bent upon the superstitious veneration of the relic of 
a martyr. 

St. Austin76 likewise tells us, there were in his time ‘a great 





75 L. 1. p.40. (pp. 18, 19.) Hoc 
apud Carthaginem post ordinatio- 
nem Ceciliani factum esse, nemo 
est qui nesciat: per Lucillam scili- 
cet, nescio quam foeminam factio- 
sam, que ante concussam persecu- 
tionis turbinibus pacem, dum adhuc 
in tranquillo esset ecclesia, cum cor- 
reptionem archidiaconi Ceeciliani fer- 
re non posset, que ante spiritalem 
cibum et potum, os nescio cujus 
martyris, si tamen martyris, libare 
dicebatur; et cum preponeret ca- 
lici salutari os nescio cujus hominis 


mortui, et si martyris, sed nec dum 
vindicati, correpta, cum confusione 
irata discessit.... Lucilla, que jam 
dudum ferre non potuit disciplinam, 
cum omnibus suis potens et factiosa 
foemina, communioni misceri noluit. 
... Schisma igitur illo tempore con- 
fusee mulieris iracundia peperit, am- 
bitus nutrivit, avaritia roboravit, &c. 

76 De Opere Monachorum, c. 28. 
(t. 6. p. 498 f.) [ Callidissi- 
mus hostis] tam multos hypocritas 
sub habitu monachorum usquequa- 
que dispersit, circumeuntes provin- 


eeeeee 











§ 7. 





179 


many wandering idle monks, hypocritical men, who by the in- 
stigation of Satan went about the world, selling relics of mar- 
tyrs, which it was very doubtful whether they were the relics 
of true martyrs or not.’ However, they made a gainful trade 
of it ; and no doubt were tempted upon that account to rob the 
graves of the martyrs, or some others, which would as well 
serve their purpose. In opposition to this sort of men, Theo- 
dosius the Great made an express law7’, ‘ that no one should 
remove any dead body, that was buried, from one place to 
another ; that no one should sell or buy the relics of martyrs: 
but if any one was minded to build over the grave, where a 
martyr was buried, a church to be called a martyrium, in re- 
spect to him, he should have liberty to do it.’ 

This was then the honour that was paid to martyrs, to let 
them lie quietly in their graves, and build churches over them, 
which were dedicated to God and his service, not to any reli- 
gious worship of the martyr ; only in honour to him the church 
might be called a martyrium after his name: but beyond this 
no honour was to be given to him under any pretence of vene- 
ration: and to take up his body and make merchandise of his 
bones, was so far from veneration, that it was reckoned a dis- 
turbing of his ashes and a robbing of graves, which was mere 
covetousness hypocritically covered under the name of religion. 
I question not but the law of Valentinian III, which speaks of 
bishops and others of the clergy who were concerned in rob- 
bing of graves, was levelled against this sort of men, who 
digged up the bones of martyrs, and sold them as holy relies, 
to gratify their own lucre at the expense of superstitious people, 
who thought it an honour to a martyr to keep his bones above 
ground; whereas all the laws of Church and State then 
reckoned it a sacrilegious robbing of graves, and disturbance 
of those holy relics, which ought to have lain quiet and undis- 
turbed to the resurrection. 


the bodies of the dead. 


clas, nusquam missos, nusquam fix- 
os, husquam stantes, nusquam se- 
dentes: alii membra martyrum, si 
tamen martyrum, venditant: alii 
fimbrias et phylacteria sua magnifi- 
cant, &ec. 

77 Cod. Theod. 1.9. tit. 7. de Se- 
pulchris Violatis, leg. 7. (t.3. p.152-) 


Humatum corpus nemo ad alium 
locum transferat; nemo martyrem 
distrahat, nemo mercetur: habeant 
vero in potestate, si quolibet in loco 
sanctorum est aliquis conditus, pro 
ejus veneratione, quod martyrium 
vocandum sit; addant quod volue- 
rint fabricarum. 


N2 


XXIII. iv. 


180 Laws for protecting 


A peculiar 
custom in 
Egypt to 
keep the 


8. There was a peculiar custom in Egypt which might have 
given great encouragement to this wicked practice; though we 
do not find men made that ill use of it; however it was disap- 

bodies em- 
balmed and proved upon another account. For the custom of Egypt 
—— was so to embalm the dead as to keep them either in their 
above houses, or in monuments or Mausoleums, above ground; the 
= body so ordered was by the ancient Greek writers called 
rdptxos; the Egyptians called it gabbara; and modern writers 
mummia, as Gataker78 observes, from the Arabic word mum, 
which denotes wax, used chiefly in this embalming. Most 
ancient writers speak of this Egyptian way of embalming : 
and Tully79 more particularly takes notice of their keeping 
the bodies so embalmed in their own houses, without any other 

_ burial. 

This custom, it seems, was also retained among the Chris- 
tians of Egypt, many of whom (it is certain not all) were wont 
not to bury their dead under ground, but, when they had em- 
balmed them, to keep them still in their houses laid in beds, 
out of reverence and honour for their persons. Athanasius®® 
says, St. Anthony, the famous Egyptian hermit, was very much 
offended at this custom, and therefore he was used with a great 
deal of freedom to tell the bishops of Egypt, ‘that they ought 
to teach the people better, and endeavour to break the cus- 
tom: for the bodies of the patriarchs and prophets were kept 
in their sepulchres unto this day; and the body of our Lord 
was laid in a grave to the time of his resurrection.’ By which 
arguments he showed, that it was a sin for any man not to 
bury the bodies of his dead under the earth, although they 





78 Not. in Marc. Antonin. 1. 4. 
n. 48. (p. 175. 17-) Ita apud illos 
cadaver fit Tapixos, id est, salsura, 
sive mummia, uti appellant recentio- 
res medicorum filii, ab Arabico mum, 
id est, cera ; quia ceromate etiam in 
eo negotio utebantur; apud istos 
rédpa, id est, favilla vel cinis. 

79 Question. Tusculan. Lr. n. 
108. [al. 45.] (v.13. p. 2634.) Con- 
diunt AXgyptii mortuos, et eos domi 
servant. 

80 Vit. Anton. t. 2. Pp. 502. (t. 1. 
part. I. p. 690 a. n. go.) * oO "AvTa@vtos 
moXaxis meph TovTov kal emtaKdmrous 
nglov mapayyédXeww Tois Aaois* Suolws 


d€ Kal Aaikovs évérpene, kal yovackiv 
enémdyrrev’ eyor, pire vopipov, UNnTE 
dAws Govoy iva ToUTO" kat yap Ta 
Tev Tmarpiapxev Kal Tae mpopntav 
oopata pexpe vov raterat eis pv} 
para’ kal avré b€ ro Tov Kupiov c@pa 
es pynpetov eréOny AiBos TE emireOels 
expuwpev avo, €ws avéarTn TpLnpepov. 
Kal Tavra AEéyor, edeixvve mapavopely 
Tov petra Odvaroy 1) Kptrrovra Ta 
odpara Tov TehevTovrav, ay aya 
Tuyxavy* Ti yap peivoy 7) dye@repov 
Tov Kuptaxod Taparos 5 TIoAAol odv 
dxovoartes, expuyav ord yay dower, 
kat noxapictowy r@ Kupig, Karas 
didax Oevres. 





§ 8,9. 








the bodies of the dead. 181 


were holy. For what can be greater or more holy than the 
body of the Lord? Upon this many people changed their 
custom, and buried the bodies of the dead under ground, 
giving God thanks that they were better instructed. It is 
added a little after, ‘that St. Anthony gave orders that his own 
body should so be buried,’ which was accordingly done, in a 
place that no one knew of beside the two persons that took 
care of his funeral. But it was not easy to break an inveterate 
custom, and therefore though many left off this way, yet many 
continued it still: for St. Austin’! speaks of it as a thing in use 
among the Egyptians in his time, at least to dry the bodies of 
the dead by their curious way of embalming, which made them 
almost as hard as brass, and kept them from corruption. 
These in their language they called by a peculiar name, gab- 
bare ®? ; which, I think, we may English, Hgyptian mummies. 
He does not expressly say they still kept them above ground, 
but he seems to intimate as much, in saying, ‘they intended by 
their embalming to harden them like brass, and preserve them 
from corruption.’ 

9. We may hence draw several arguments, as Mr. Daille has Noreligious 
done in a very curious and learned book ®°, to prove that there bey ged 
was no religious worship given to the relics of saints and given to 
martyrs for several of the first-ages in the Church. For their "ies i? he 
great care then was to bury them under ground, (and not set oe 
them upon the altar as in after-ages*+:) this was the greatest time of St. 
respect they thought they could pay to them. St. Anthony Avstin. 
thought it was a great disrespect to keep them above ground 
unburied: the laws made it sacrilege to rob a grave for the 
sake of them, and absolutely forbad any one to buy or sell 
the relics of a martyr: Lucilla8> was reproved for paying an 








81 Serm. 120. de Diversis. [al. 
Serm. 361.] c. 12. (t.5. p. 1411 g.) 
ALgyptii ... diligenter curant an . 
vera mortuorum; morem enim ha- 
bent siccare corpora et quasi znea 
reddere; gabbaras ea vocant. 

82 [Gabbare vel Gabbares, cada- 
vera apud AXgyptios pollinctorum 
arte delibuta, arefacta, et a corrup- 
tione immunia. ... Sed vox exotica 
est et minime Latina: et preterea 
in MSS. in Augustini eo loco de- 
est. See as cited in the preceding 


note. Ep.] 

83 De Objectu Cultus Religiosi, 
1. 4. (pp. 582. seqq.) Tit. Liber quar- 
tus continet argumenta contra Lati- 
nam de Reliquiarum Cultu traditio- 
nem propria. 

84 Mabillon, De Liturg. Gal- 
lican. l.r. c.g. n.4. (p.83.) owns 
there were no relics set upon the 
altar even to the tenth century. 

8 See before, 8.7, n. 75, pre- 
ceding. 


182 Laws for protecting XXIII. iv. 


undue respect to them: St. Austin®® inveighs against the 
monks that went about the world selling the relics of martyrs : 
and he condemns those who worshipped graves and pictures 
under pretence of honouring the dead, whom he puts into 
the same class with those who made themselves drunk at the 
monuments of the martyrs, and placed their intemperance 
to the account of religion. ‘All such,’ he says, ‘were a scandal 
to the Church, whom she condemned as ignorant and super- 
stitious men, and daily laboured to correct them as wicked 
children.’ 

There is one instance in the third century of some well- 
meaning Christians, who, after the martyrs Fructuosus and 
Eulogius were burnt, gathered up their remains, and would 
have kept them by them only out of respect and love, not for 
any religious worship: but Fructuosus 87 after his passion ap- 
peared to them, and admonished them to restore immediately 
whatever part of the ashes any one out of love had taken to 
himself, and that putting them all together they should bury 
them in one common grave. The great care of the Church, 
and of the martyrs themselves in those days, was not to have 
their relics kept above ground for worship, but to be decently 
buried under the earth. And therefore when the Heathen 
judge asked Eulogius the deacon, who suffered with Fructuo- 
sus his bishop, ‘Whether he would not worship Fructuosus as a 
martyr after death?’ he plainly replied, ‘I do not worship 
Fructuosus 8%, but him only whom Fructuosus worships.’ The 
like answer was given by the brethren of the Church of Smyrna 
to the suggestion of the Jews, when at the martyrdom of 
Polycarp the Jews desired the Heathen judge ‘ that he would 
not permit the Christians to carry off the body of Polycarp, 
lest they should leave their Crucified Master and begin to 
worship this man in his stead :’ ‘This suggestion,’ says the 
answer 89, ‘proceeded purely from ignorance and a false pre- 


86 De Morib. Eccles. Cath. c. 34. ribus usurpaverat, restituerent sine 
(t.1. p.713 e.) See before, ch. 3. mora, unoque in loco simul conden- 
8. - p. 157. n. 20. dos curarent. 

87 Acta Fructuosi, ap. Baron. an. 88 Ibid. n. 62. (p. 575 c.) Ego 
262. n. 68. (t.2. p.576e.) Igitur Fructuosum non colo, sed ipsum 
post passionem [Fructuosus] appa- colo quem et Fructuosus. 
ruit fratribus, et monuit, ut quod 89 Act. Polycarp. ap. Euseb. 1. 4. 
unusquisque per caritatem de cine- c.15. (v.1. p.170. 30.) ‘YméBadov 














§ 9. 


the bodies of the dead. 183 


sumption, that we could either forsake Christ or worship any 
other. For we worship Christ as being the Son of God: but 
the martyrs, as the disciples and followers of the Lord, we 
love with a due affection for their great love of their own King 
and Master; with whom we desire to be partners and fellow- 
disciples.’ They add, ‘that when his body was burnt, they 
gathered up the bones, more precious and valuable than 
any gold or precious stones, and buried them in a convenient 
place, where by God’s permission they intended to meet and 
celebrate his birthday with joy and gladness, as well for the 
memorial of those who have bravely suffered and fought as 
champions before, as for the exercise and preparation of those 
that come after.’ 

I will only add one testimony more out of St. Austin, where 
he makes some pious reflections upon the passions of the fore- 
said Fructuosus and Eulogius. He mentions the same answer 
of Eulogius to the judge, that the Acts speak of; when the 
judge asked him, ‘ Whether he would worship Fructuosus?’ he 
replied, ‘I do not worship Fructuosus : but I worship him 
whom Fructuosus also worships.’ Upon which St. Austin 
makes this remark”, ‘that hereby we are taught to honour 


your tives Nexntny, tov tod “Hpadov 
maréepa, adedpoy dé AdAxns, évruxeiv 
TO Hyenon, Sore py Sovvar avrov rd 
capa’ py, pyoiv, apévres Tov €orav- 
popévor, rovrov dpEerra o¢Bew. Kal 
Tavta eirov, vmoBahérvtav kal eayxu- 
odvteav Tay “lovdaiwr, oi kai érnpnoar, 
pedAdvrav judy ex Tod mupos adrov 
AapBadverv* ayvoovvres Ste ovre Tov 
Xpioréy more cataXireiv Suvgodpeba, 
Tov wmép THS TOU mavTos KécpoU TaY 
ca lopevey owtnpias mabdvra, ove 
€repéy tia o€Bewv. Todroy peév yap 
Yidv dvra rod Geod mpookvvotper” 
tovs b€ pdprupas ws pabyras Tod Ku- 
, ”~ 
piov kat pepnras ayar@pev agios, 
€vexa evyoias avumepBAntouv THs eis 
Tov tov Baciréa kai SiddoKadov* dv 
yévoiro Kal nuds ovyKowwavots Te kal 
ouppabnras yeverOa. “Idav ovv 6 
éxatovtapyns Thy Tay Ilovdaiwy yevo- 
pevny prdoveckiar, Ocis abrov ev pér@, 
as 0s avtois, éxavoev. Ovras Te 
Npeis, VaTepoy dveAduevot Ta TyuL@Tepa 
AiOw@v rodvtedav Kal doxiporepa irrép 
xpvoloy dora avtov, dmebéueba Srrov 


kat axddovboy fv evba &s Suvardv 
jpiv cvvayouevas év ayadALdoe Kai 
xXapG mapeEec 6 Kupios émiredeiv ri 
TOU papTupiou avrou tepay yeveOAov, 
eis Te TOY TmponOAnKdT@Y pYH_nY Kal 
Tay peAdGvT@y doxynaiv te Kai érot- 
paciay. 

9 Serm. 1o1. de Diversis. p. 571. 
[al. Serm. 273. cc. 3, 4.] (t.8. p. 
1106 b, c, d.) Quomodo nos admo- 
nuit, ut martyres honoremus, et cum 
martyribus Deum colamus. Neque 
enim tales esse debemus, quales 
Paganos dolemus. Et quidem illi 
mortuos homines colunt. Illi quippe 
omnes, quorum nomina auditis, qui- 
bus templa constructa sunt, homines 
fuerunt; et in rebus humanis habu- 
erunt plerique eorum et pene omnes 
regiam potestatem. Auditis Jovem, 
auditis Herculem, auditis Neptu- 
num, auditis Plutonem, Mercurium, 
Liberum et czeteros; homines fue- 
runt. Non ista solum in fabulis 
poétarum, sed etiam in historia gen- 
tium declarantur. Quilegerunt, no- 


184 Laws for protecting 


the martyrs, but not to worship them, but only to worship that 
God whom the martyrs worship. For we ought not to be such 
as the Pagans are, whom we lament upon that very account be- 
cause they worship dead men. For all those, whose names 
you hear, to whom temples are built, were men, and all or most 
of them kings among men: as you have heard of Jupiter, 
Hercules, Neptune, Pluto, Mercury, Bacchus, and the rest ; 
whom not only the fictions of the poets, but the histories of all 
nations declare and evidence to have been men, who having 
obliged the world with some temporal kindnesses were after 
death worshipped by vain men, who called and esteemed them 
gods, and built temples to them as gods, and prayed to them 
as gods, and erected altars to them as gods, and ordained 
priests for them as gods, and offered sacrifices to them as gods: 
whereas the true God alone ought to have temples, and sacri- 
fices ought to be offered to the true God alone.’ As for the 
martyrs, he says}, ‘they did neither take them for gods, nor 
worship them as gods. We give them no temples, nor altars, 
nor sacrifices; neither do the priests offer to them. God for- 
bid! these things are only done to God, and offered to him, 
from whom alone we obtain all good things, at the memorials 
of the martyrs. Therefore if any one asks thee, Whether thou 
worship Peter? answer as Eulogius did concerning Fructuosus, 
I do not worship Peter, but I worship him whom Peter also 
worships.’ Then he brings in the example of Paul and Barna- 
bas refusing to be worshipped by the Lycaonians, and the 


XXIII, iv. 


example of the angel refusing 


verunt: qui non legerunt, credant 
eis qui legerunt. Illi ergo homines 
beneficiis quibusdam temporalibus 
res humanas sibi conciliaverunt, et 
ab hominibus vanis et vana sectan- 
tibus ita coli coeperunt, ut dii voca- 
rentur, dii haberentur, tanquam diis 
templa zdificarentur, tanquam diis 
supplicaretur, tanquam diis are con- 
stituerentur, tanquam diis'sacerdotes 
ordinarentur, tanquam diis victime 
immolarentur. Templum autem so- 
lus Deus-verus habere debet, sacri- 
ficium soli Deo vero offerri debet. 
91 Ibid. c.7. (p. 1107 g.)... Nos 
martyres nostros ... pro diis non 
habemus, non tanquam deos coli- 
mus. Non eis templa, non eis alta- 


to be worshipped by St. John, 


ria, non sacrificia exhibemus. Non 
eis sacerdotes offerunt; absit: Deo 
prestantur. Immo Deo ista offe- 
runtur, a quo nobis cuncta prestan- 
tur. Etiam apud memorias sanc- 
torum martyrum, cum offerimus, 
nonne Deo offerimus? ,.. Quando 
audistis dici apud memoriam sancti 
‘Theogenis, a me vel ab aliquo fratre 
et collega meo, vel aliquo presbytero 
Offero tibi, Sancte Theogenes? aut, 
Offero tibi, Petre? aut, Offero tibi, 
Paule? Nunquam audistis. Non 
fit: non licet. Et si dicatur tibi, 
Nunquid tu Petrum colis? responde 
quod de Fructuoso respondit Eulo- 
gius: Ego Petrum non colo, sed 
Deum colo, quem colit et Petrus. 





a 


§ 9. 








the bodies of the dead. 185 


and bidding him to worship God alone. After which he adds 
these remarkable words in the close, both against those who 
kept feasts at the graves of the martyrs, and those who wor- 
shipped them’: ‘ The martyrs hate your flagons of wine, the 
martyrs hate your fryingpans, the martyrs hate your drunken 
revellings at their graves; I speak not these things to injure 
or reproach any who are not such: let them who do such 
things take it to themselves.’ ‘The martyrs,’ I say, ‘ hate these 
things, and love not those that do them: but they much more 
hate and abhor any worship that is offered to them.’ These 
are plain evidences that no religious worship was given to the 
martyrs, much less to their relics, by the Church in the time 
of St. Austin: but some ignorant and superstitious persons 
were carried away with a blind zeal to reckon those things to 
be an honour to the martyrs which were a real reproach both 
to themselves and the Church, and displeasing both to God 
and the martyrs; to whom the greatest honour they could do 
was to lay their relics quietly in the grave, and meet at their 
tombs to praise God for their glorious achievements and victo- 
ries over the terrors of death, and to excite themselves to 
piety and constancy in the faith, by the provocation of their 
examples. Other honours to the dead the ancient Church 
knew none; at least approved or encouraged none; but la- 
boured to correct and repress them wherever they appeared, 
as resembling too near, and savouring too much of the follies 
and superstitions of the Gentiles, whose gods were only dead 
men, deified by their own consecration and worship, without 
any real foundation in nature: for by nature they were no 
gods: and this is the great irrefragable argument the Ancients 
always made use of against them; of which I have said enough 
both here and elsewhere %, and so I put an end to this dis- 
course concerning the manner of treating the dead in the 
ancient Church. 


I have now gone through the whole state of the primitive 
Church, and given an account of the several parts of her pub- 


% Ibid. p. 572. (p. 1108 e.) Ode- non sunt; illi ad se referant, qui talia 
runt martyres lagenas vestras, ode- faciunt: oderunt ista martyres, non 
runt martyres sartagines vestras, amant talia facientes. Sed multo 
oderunt martyres ebrietates vestras, plus oderunt, si colantur. 
sine injuria eorum dico, qui tales 9 B.13. ch. 3. v. 4. p. 324- 


186 Laws for protecting the bodies of the dead. XXIII. iv. 


lic worship and offices of divine service: which in a great 
measure answers the design I at first proposed to myself when 
I began this work. Another book more of Miscellaneous 
Rites might be added: but having laboured in this work for 
twenty years with frequent returns of bodily infirmities, which 
make hard study now less agreeable to a weakly constitution ; 
and the things themselves being of no great moment; I rather 
choose to give the reader a complete and finished work, with 
an index to the whole, than by grasping at too much to be 
forced to leave it imperfect, neither to my own nor the world’s 
satisfaction. I bless God for enabling me to go through the 
work with comfort and pleasure; I thank the world for their 
patience and approbation; and I thank my particular bene- 
factors more, as I think I am obliged to do, for their suitable 
encouragement to a work of such a nature. I blame none for 
want of encouragement, nor any that dislike the whole, or any 
part of it: they may have reasons perhaps which I know not 
of, and shall never inquire into. I hope, however, that it may 
prove an useful work in some measure both to the present and 
future generations, as a learned prelate was once pleased to 
say to me, by way of approbation and encouragement, Seris 
arbores alteri seculo profuturas. If so, I shall have my end: 
let the Church receive benefit, and God the glory of all! 


Lavus Dzo. 


Date of the finish of the original edition, 1722. 





THE INDICES 


TO THE 


ANTIQUITIES OF THE CHRISTIAN CHURCH. 


I._AUTHORS CITED, IN ALPHABETICAL ORDER, WITH BIO- 
GRAPHICAL AND BIBLIOGRAPHICAL ANNOTATIONS AND 
EXPLANATIONS. 


1I.—COUNCILS CITED, IN ALPHABETICAL ORDER, WITH EX- 
PLANATORY NOTICES. 


IIlL—AUTHORS AND COUNCILS, CHRONOLOGICALLY AR- 
RANGED, FOR THE MOST PART, ACCORDING TO CAVE’S 
HISTORIA LITERARIA. 


IV._TABLES OF THE ERAS OF THE POPES AND EMPERORS, 
IN CHRONOLOGICAL ORDER. 


V.—MATTER AND INFORMATION, WITH NUMEROUS ADDI- 
TIONS. 


And at the End of this Volume 
AN APPENDIX 


OF 
ERRATA, CORRIGENDA, AND ADDENDA, 


Chiefly throughout the Notes to the Books of the Antiquities. 










j | : fe i 
. - * ie 
Ps ; “) e, 
if i hi | 
it ta 








65 
ent 
uf 








INDEX OF 


I. 


AUTHORS, 


ALPHABETICALLY ARRANGED. 


Tue first date indicates the edition of the respective Work which the Author 
himself originally consulted. The date enclosed within lunar brackets, cor- 
respondently with the references in the Notes, marks the particular edition 
used for the purposes of verification throughout the present volumes. A date 
marked thus + designates the edition employed by Grischovius, the translator 
of Bingham’s Works into Latin, and who first gave all the citations in extenso. 
A single date between lunars will imply that Author and Editors have had 
recourse to the same book. In the more important works the dates of several 


editions are occasionally noticed. 


Authors cited rarely, now and then, many times, or some hundreds of times, are 
marked semel, his, ter, subinde, sepe, sepius, se@pissime, or passim. 


1 ABDONIs et Sennes Acta. (ap. Suiceri Thesaur. Ecclesiast. voce, 


250 


TlapaBoXavoi.) Vid. infr. No. 736. | semel. 
2 Arroptius 4, [Ayrault,] Petrus. De Patrio Jure cum Pandectis. 1567 
Paris. 1615. fol. (Geney. 1677. fol.) semel. 


3 Acapgs et Sociarum Acta. (ap. Baronium, ad annum 304.) Vid. 


infr. No. 78. semel. 


4 Acatuias, [al. Agathius,] Scholasticus. De Rebus Gestis Justi- 


niani Libri Quinque, Gr. et Lat. (Paris. 1660. fol.) Item ap. t. 3. 
Byzant. Hist. Scriptor. Venet. 1729. ex Interpretatione et cum 


Notis Bonaventurz Vulcanii. 


1720. fol.) semel. 


6 Acrippa?, Henricus Cornelius. De Vanitate Scientiarum. Hage, 


semel, 
5 Acrippa, Castor. (ap. Eusebii Hist. Eccles. 1. 4. c. 7. Cantabr. 


1530 


1622. 8vo. (ap. Mornei Mysterium Iniquitatis. Salmuriz, 1611. 


fol.) Item ap. v. 2. Operum, Lugdun. s. a. 2 vol. 8vo. 


a Born at Angers 1536. Studied at 
Bourges under Duarenus, Cujas, and 
Doneau. The most celebrated of all 
his works, De Patrio Jure, as above, 
On the Right of Fathers, written ori- 
ginally in French and Latin, was occa- 
sioned by the seduction and alienation 
of his son by the Jesuits, from whose 
snares Ayrault could never recover him, 
though he even prevailed on the King 


bis. 


of France and on the Pope to take his 
part. See Chalmers, Biograph. Dict. 
Lond. 1812. v. 3. p. 219. 

b Born at Cologne in 1486. His 
work, De Vanitate Scientiarum, was 
first published in 1530, and greatly en- 
raged his enemies: but for full parti- 
culars of the life of this eccentric man 
see Chalmers, as above, v. 1. pp- 2375 


seqq. 


190 


7 Aimornus, [Aimoin,] Aquitanus, Monachus Floriacensis. De 


Index of Authors, 


Gestis Francorum, sive Historia Francorum. Paris. 1603. fol. 
(ap. t. 3. Historie Francorum Scriptorum, Ed. Du Chesne, 
Paris. 1636-49. 5 tom. fol.) Item, Ed. Bouquet, Paris. 1751. 


5 tom. fol. semel. 


8 ALBAspin us °, [De L’Aubespine, ] Gabriel. 


1. Observationes de Veteribus Ecclesiz Ritibus. Paris. 1631. fol. 
Helmstad. 1672. 4to. (ap. Opera Varia ad calcem Optati, 


Paris. 1679. fol.) 


Vid. infr. No. 559. 


2. Police de l’Ancienne Eglise sur !’ Administration de 1’ Eucha- 
ristie (ibid. ad calcem Optati ut supra.) dis. 

3- Note in Concilia, Ancyranum, Arelatense 1, Carthaginense 3, 
Eliberitanum, sive Illiberitanum, Niczenum, et Toletanum 1. 
(ap. tomos Conciliorum, Ed. Labb. et Cossart. Lutetic Pari- 


siorum, 1671.) sepe. 


4. Note in Tertullianum. (ap. Observationum libr. 2. c. 15. ad 
calcem Optati, ut supra.) semel. 
5. Note in Optatum. (ap. Opera Optati ut supra.) sepe. 


9 ALBERTINUS, [Aubertin,] Edmundus. De Eucharistiz sive Coenz 
Dominice Sacramento Libri Tres 4. 


sepius. 


10 Atcurnus, [Alcuin,] Albinus, sive Albinus Flaccus. 


nis Officiis®: ap. t. 10, Biblioth. Patr. Paris. 1654. (ap. Opera, 
Lutet. Paris. 1617. fol.) subinde. 


11 ALCIMUS. 


12 ALEMANNUs sive Alemannius, [Alemannif,] Nicolaus. 
Parietinis Lateranensibus. Rome, 1625. fol. 


Vid. infr. Avitus, No. 68. 


Thesaurum, t. 8. (ap. Bonam, Rerum Liturgicarum 1. 1. c¢. 9. 


q. v.) Vid. infr. No. 110. 


13 ALEXANDER, Alexandrinus Episcopus. Epistole. 


1. (ap. Socratis Hist. Eccles. 1.1. c.6.) Vid. infr. No. 716. ter. 
2. (ap. Theodoreti Hist. Eccles. 1.1. c. 4.) Vid. infr. No.754. bis. 


14 ALEXANDRINUM Chronicon. 
15 ALExIus Aristenus. 
stantinopolitane C£conomus. | 


[Nomophylax et Magne Ecclesiz Con- 


99° 
1604 
sepe. 

1631 

(Daventrie, 1654. fol.) 
De Divi- 780 
De 1600 

Item, ap. Greevii 

semel. 
313 
See Chronicon Alexandrinum. 

1166 


Synopsis Canonum: apud 


Justellum, Biblioth. Jur. Canon. t. 2. (ap. Beveregium, Pan- 
dect. t.1.) Vid. infr. No. 94. dis. 


¢ Bishop of Orleans in 1604. Died 
at Grenoble in 1630, at the age of 52. 

d@ Arnauld and other divines, in the 
work entitled La Perpetuité de la Foi, 
endeavoured to confute this invaluable 
book, which was originally written in 
French in 1626, reproduced with a new 
title in 1633, and finally translated 
into Latin by David Blondel, dated as 
above. Mr. Aubertin died, as he had 
lived, in the Reformed Religion at 
Paris in 1652. 

€ This Tract is not found either in 


the Bibliotheca Patrum, Colon. Agripp. 
1518, or in the Paris Edition of 1654, 
or in the Bibliotheca Maxima, Lugdun. 
1677. The best Edition of Alcuin’s 
Works is that of Quercitanus, emendata 
et opusculis plurimum aucta, &c., studio 
Frobenii Abbatis, 2 tom. in 5. fol. 1777. 
There this Tract is placed in the second 
part of tom. 2, among the Supposititia. 
f At one period Secretary to Cardi- 
nal Borghese, and afterwards Librarian 
at the Vatican. Died in July, 1626. 


alphabetically arranged. 


191 


16 ALGERUuS, [Alger,] sive Adalgerus, cognomine Scholasticus. De 1130 
Eucharistia. Paris. 1610. (De Sacramento Corporis et San- 
guinis Domini: ap. t. 6. Biblioth. Patr. Ed. De la Bigne, 


Paris. 1624.) Vid. infr. No. 96. n. f. 
17 Auuativus, [Allacci,] Leo. Bibliothecarius Vaticanus. 


semel. 
1640 


1. De Ecclesiz Occidentalis et Orientalis Perpetua Consensione 


Libri Tres &. 
2. Dissertatio de 
(ibidem.) fer. 


(Colon. Agripp. 1648. 4to.) semel. 
Dominicis et Hebdomadibus Grecorum. 


3. Dissertatio de Misse Presanctificatorum, [cum Bartoldi 
Nihusii ad hanc Annotationibus de Communione Orien- 
talium sub Specie Unica. (ibid. ad caleem.) subinde. 

4. De Libris Ecclesiasticis Greecorum. (Paris. 1645. 4to.) semel. 

5- De Narthece Veteris Ecclesize et Templis Recentiorum Gre- 
corum. (Paris. 1646. 4to.) ter. 


18 Auu1x 4, Peter. Dissertatio de Trisagii Origine, Authore Petro, 


1680 


A.U. D.M. (Rothomagi, 1674. 8vo. i) Item, ad caleem Doughtei 


de Calicibus Eucharisticis, &c. Breme, 1694. 8vo. 
19 [ALpHoNsus a Castro. Adversus Hereses Libri. Colon. 1539. 


semel. 
1530 


fol. (Venet. 1546. fol.) See Antiquities, b. 18. ch. 4. s. 10. v. 7. 


p- 164. n. 20.] 


20 Austrepius *, Johannes Henricus. Supplementum ad Chamieri 1620 
Panstratiam, &c. (ad calc. t. 4. Chamier. Genev. 1626. fol.) 


Vid. infr. No. 161. semel. 


21 AMALARIUvS, Symphosius. De Officiis Ecclesiasticis!: ap. t. Io. 


810 


Biblioth. Patr. Paris. 1654. Sive, De Divinis Officiis: (ap. t. 14. 


Biblioth. Max. Lugdun. 1677.) 


& At the very threshold of this Book 
he shows his devotion to the Court of 
Rome, having previously renounced the 
tenets of the Greek for those of the 
Latin Church, by writing thus in favour 
of the Pope: ‘ The Roman Pontiff is 
quite independent, and judges the world 
without being liable to be judged. We 
are bound to obey his commands even 
when he governs unjustly. He gives 
laws without receiving any; he changes 
them as he thinks fit, appoints magis- 
trates, decides all questions as to mat- 
ters of faith, and orders all affairs of 
importance in the Church as seems to 
him good. He cannot err, being out 
of the power of all heresy and illusion ; 
and, as he is armed with the authority 
of Christ, not even an angel from hea- 
ven could make him alter his opinion.’ 
De Consens. 1. 1. c. 2. s. 6. (col. 12.) 
Quare Romanus Pontifex, &c. 

h Born at Alencon in 1641. Minister 
of the Reformed Church at Rouen, 
afterwards of Chareyton, at that time 


subinde. 


the principal church of the French 
Protestants. He was driven from 
France in 1685, at the .time of the 
Revocation of the Edict of Nantes, 
when he came to England. Received 
the degree of D.D. at Cambridge in 
1690. Bishop Horsley, in his Letters 
to Dr. Priestley, speaks highly of a 
Treatise in Defence of the Trinity, 
which Dr. Allix wrote in 1699. He 
died in Londen, 1717. 

i Maimbourg erroneously ascribes 
this work to another person. 

k A German Protestant divine, and 
a voluminous writer. For some time 
Professor of Philosophy and Divinity 
at Herborn in Nassau, afterwards at 
Alba Julia in Transylvania, where he 
died in 1638. 

1 This work was first written in 820, 
and in 827 rewritten, with improve- 
ments and additions, in consequence of 
a visit to Rome for the purpose of 
becoming better acquainted with the 
ritual of that Church. 


192 


Index of Authors, . 


22 AMAMA™, Sixtinus. Oratio de Barbarie Morum, in Prelimi- 1613 
nar. Anti-Barbari Biblici. (Franequeree, 1656. 4to.) semel. 


23 AmsBRosius, Sanctus Mediolanensis Episcopus. 


Basil. 1567. 3 tom. fol. 


recens, Paris. 1836. 4 vol. 8vo. 


Opera Omnia. 373 


Item, t Paris. 1642. 5 tom. in 3 Vv’. 
(Editio Benedictina, Paris. 1686-90. 2 tom. fol.) 


Item, Ed. 
passim, 


1. De Cain et Abel. (t. 1. p. 183.) 

2. De Abrahamo Patriarcha. (ibid. p. 281.) 

3. De Apologia David, &c. (ibid. p. 675.) 

4. Oratio de Basilicis non tradendis, contra Auxentium. (inter 

Epp. Class. 1. ad calc. Ep. 21. t. 2. p. 863.) 

5. De Elia et Jejunio. (t. 1. p. 535.) 
.Ep.5. [ 4.] ad Felicem, Episcopum Comensem. (t. 2. p. 763.) 
. Ep.8. [39.] ad Faustinum. (ibid. p. 944.) 


. Ep. 24. [82.] ad Marcellum. (ibid. p. 1100.) 


6 
7 
8. Ep. 17. [81.] ad Clericos. (ibid. p. 1097.) 
9 
° 


. Ep. 28. [51.] ad Theodosium, (ibid. p. 814.) 


11. Ep. 29. [40.] ad Theodosium. (ibid. p. 946.) 

12. Ep. 30. [17.] ad Valentinianum. (ibid. p. 824.) 

13. Ep. 31. [18.] ad Eundem. (ibid. p. 833.) 

14. Ep. 32. [21.] ad Eundem. (ibid. p. 860.) 

15. Ep. 33. [20.] ad Marcellinam. (ibid. p. 852.) 

16. Ep. 34. [1. append.] de Virginibus Sacris. (ibid. append. 


Pp- 479.) 


17. Ep. 36. [58.] ad Sabinum. (ibid. p. 1013.) 

18. Ep. 54. [85.] ad Syricium. (ibid. p. 1105.) 

19. Ep. 60. [16.] ad Anysium. (ibid. p. 822.) 

20. Ep. 66. [60.] ad Paternum. (ibid. p. 1017.) 

21. Ep. 70. [19.] ad Vigilium. (ibid. p. 842.) 

22. Ep. 79. [56.] ad Theophilum., (ibid. p. 1006.) 

23. Ep.82. [63.] ad Ecclesiam Vercellensem. (ibid. p. 1022.) 

24. Ep. 83. [23.] de Paschze Celebrandi Ratione. (ibid. p. 880.) 

25. Ep. 85. [22.] ad Marcellinam. (ibid. p. 874.) 

26. De Fide ad Gratianum Libri Quinque. (ibid. p. 443.) 

27. De Fide Resurrectionis, s. Liber Secundus de Excessu Fra- 
tris sui Satyri. (ibid. p. 1735.) 


m Professor of Hebrew at the Uni- 
versity of Franeker. He commenced 
‘a Censure of the Vulgate Translation,’ 
which the Council of Trent had de- 
clared to be authentic. His answer to 
Mersennus, who attacked his Criticisms 
on the first six chapters of Genesis, 
forms one of the pieces in the <Anti- 
Barbarus Biblicus, which he first pub- 
lished in 1628. This work, however, 
he left incomplete, having lived to 
finish the first part only, containing 
three books. It was reprinted, after 


his death, in 1656, as above, with a 
fourth book containing the Criticisms 
of the Vulgate upon Isaiah and Jere- 
miah. Anthony Wood informs us, in 
his Athenz Oxonienses, that Amama 
came to England in 1613, and resided 
for some few years in Exeter College, 
Oxford, under the patronage of Dr. 
Prideaux, Rector of that College at 
the time, and afterwards Bishop of 
Worcester. The Treatise is printed 
among the Critici Sacri, vol. 1. part. 2. 
p. 211. Ed. Amstel. 1698. 


alphabetically arranged. 193 


28. Hexaemeron, s. De Operibus Sex Dierum. (t. 1. p. 1.) 

29. De Initiandis, s. De Mysteriis, Liber Unus. (t. 2. p. 325.) 

30. De Mysterio Pasche, Serm. 35. (t. 2. append. p. 437.) 

31. De Obitu Fratris sui Satyri. (t. 2. p. 1113.) 

32. De Obitu Theodosii. (ibid. p. 1197.) 

33- De Obitu Valentiniani. (ibid. p. 1173.) 

34. De Officiis Ministrorum Libri Tres. (ibid. p. 1.) 

35- Oratio ad Theodosium, ap. Theodoreti Hist. Eccles. 1. 5. 
c. 18. (Cantabr. 1720.) Vid. infr. No. 754. 

36. De Peenitentia, contra Novatianum, Libri Duo. (ibid. p.389.) 

37. De Sacerdotii Dignitate. (ibid. append. p. 357.) 

38. De Sacramentis Libri Sex. (ibid. p. 349.) 

39. Preefatio in Psalmos. (t. 1. p. 737.) 

40. Enarratio in Psalm. 1. (ibid. p. 742.) 

AEG ica Rta aie mined ieee 36. (ibid. p. 778.) 

AM scien aa le ates is 118. (ibid. p. 973.) 

43. Serm. 7. De Clericis. [Serm. 66. juxt. Ed. Colon. 1616: 
sed in Ed. Bened. deest. Vid. int. Oper. Augustini, ubi est 
Serm. 82. appendicis.] Vid. infr. No. 64. 

44. Serm. 17. [7.] De Calendis Januariis. (t. 2. append. p. 399.) 

45- Serm. 20. In Festo Michael Angeli. (juxt. Ed. Paris. 1642. 
t. 5. p. 153.) ([Serm. 1o. juxt. Ed. Basil. 1567. In Ed. 
Bened. deest. Vid. int. Oper. Augustini, Serm. 88. ap- 
pendicis.] Vid. infr. No. 64. 

46. Serm. 41. [38.] De Gratia Baptismi. (t. 2. append. p. 441.) 

47. Serm. 70. [57.] De Depositione S. Eusebii. (ibid. p. 469.) 

48. Serm. 89. [63.] In Festo Dedicationis Ecclesiz. (ibid. p. 476.) 

49. Serm. go. In S. Agnen. [int. Epp. Segregat. Ep. 1. (ibid. 
P: 479-) 

50. De Spiritu Sancto Libri Tres. (t. 2. p. 599.) 

51. Contra Symmachum. [Ep. 18.] (ibid. p. 833.) 

52. De Tobia. (t. 1. p. 591.) 

53- De Viduis. (t. 2. p. 185.) 

54. De Virginibus, ad Marcellinam Sororem, Libri Tres ®. (ibid. 
Pp. 145+) 

55- Ad Virginem Lapsam. (ibid. p. 305.) 

56. Hortatio ad Virginitatem, s. Exhortatio Virginitatis. (ibid. 
p-277:) 

57. De Vocatione Gentium. [In Ed. Bened. deest. Vide inter 
Opera Leonis Magni Ed. Ballerin. 1753-57. t. 2. p. 167.] 

58. Expositio in Lucam. (t. 1. p. 1262.) 

59. Commentarius in S. Paul. Ep. ad Rom. (t. 2. append. p. 26.) 

60. ———— Ep. 1. ad Corinth. (ibid. p. 111.) 

61. ———— Ep. 2. ad Corinth. (ibid. p. 169.) 

62. ———— Ep. ad Galat. (ibid. p. 209.) 

n The last portions of the third book Unus of the Benedictine edition, (t. 2. 
form the tract De Virginitate Liber p. 213.) 
BINGHAM, VOL. VIII. oO 


194 


Index of Authors, 


63. ———— Ep. ad Ephes. (ibid. p. 231.) 

64. ———— Ep. 1. ad Tim. (ibid. p. 289.) 

65. ———— Ep. ad Tit. preefat. (ibid. p. 313.) 
66. Ep. ad Hebreos. 


[In Ed. Bened. deest. Vide 


Editorum in Commentaria Epistolarum Tredeeim Admo- 


nitionem. (t. 2. append. p. 26. Admonendum, &c. Quere 


inter Opera Rabanit Mauri. 


24 AMMIANUS Marcellinus. 


Vid. infr. No. 648. 


Hamburg. 1609. 4to. Cum Notis Variorum. Lugdun. 1693. 
4to. (Ed. Valesii, Paris. 1681. fol.) sepe. 


25 AMPELII Acta. (ap. Baronium ad annum 303.) Vid. infr. No. 78. 


semel. 


26 AMPHILOCHIUuS®, Iconiensis Episcopus. 


Ed. Combefis. (Paris. 1644. fol.P) Exstant etiam ap. Gallan- 


dium, t. 6. p. 463. 


1. De Peenitentia Homilia [s. Oratio]. semed. 


2. Vita S. Basilii. 


27 ANASTASIUS Bibliothecarius%. Historia Ecclesiastica et De Vitis 


Pontificum Romanorum, &c. Paris. 1649. fol. (Rome’, 1718-37. 


4 tom. fol.) semel. 


1. Vita Adriani, s. Hadriani, Pape. 
2. Historia Synodi Octave, s. Concilii Constantinopolitani 


Pearson, Vindic. Ignatian. part. 2. c. 12. 


No. 594- 


28 ANASTASIUS Sinaita’, Antioch. Patriarch. 


1. Questiones et Responsiones. (Ingolstad. 1617, 4to.) (Latine, - 


ap. t. 9. Biblioth. Max. Lugdun. 1677.) semel. 


Albertinum De Eucharistia. 


2. Sermo de Synaxi, citante Albertino, ibid. 
29 ANaTouius Alexandrinust. Canon Paschalis; ap. Bucherium. 
(ap. Gallandium, t. 3. p.545.) semel. 
go ANDREAS Cesariensis". Commentarius in Apocalypsim: ad calc. 


Oper. Chrysostom. juxt. Ed. Commelin. Paris. 1593. fol. (Latine, 
ap. t. 5. p. 509. Biblioth. Max. Vid. infr. No. 96.  semel. 


Historia cum Notis Lindenbrogii. 380 
393 
Opera omnia, juxt. 370 
870 

Quarti. (ap. Labb. Concil. t. 8. pp. 961, seqq.) Cited by 

See afterwards, 
561 

Item, ap. 

Vid. supr. No.9. dis. 
semel, 
269 
Vid. infr. No. 117. 

560 
1600 


31 ANpRews, Lancelot, Bishop of Winchester. 


© The most intimate friend of St. 
Gregory Nazianzen and of St. Basil. 
He instigated Theodosius in publishing 
his severe laws of pains and penalties 
against the Arians. He died about the 
year 394. 

P This book is said to contain many 
pieces of very questionable authority. 

@ So called because he was Librarian 
to the Church of Rome, and perhaps the 
first who held that office distinctly at 
the Vatican. He was also Abbot of 
S. Maria trans Tiberim, and is deser- 
vedly considered as one of the most 


learned men of his era. His Liber Pon- 
tificalis, or History of Popes, a work 
compiled from the ancient Catalogues 
of the Bishops and the Acts of Martyrs, 
was first printed at Mentz in 1602. 4to. 

r This edition does not contain the 
Hist. Eccles. 

$ So called from the monastic life he 
led on Mount Sinai. 

t Born at Alexandria. 
Laodicea in Syria in 269. 

u Some authorities place his era as 
early as the end of the fifth ceritury ; 
others put it in the middle of the ninth. 


Bishop of 


alphabetically arranged. 


195 » 


1. De Decimis. (int. Opuscula, Lond. 1629. 4to.) semel. 

2. Tortura Torti: sive, Ad Matthei Torti Librum Responsio, 
qui nuper editus contra Apologiam Serenissimi Potentissi- 
mique Principis Jacobi, &c.* Lond. 1609. 4to. Incidentally 
mentioned once, but nowhere directly cited. 

3. Responsio ad Apologiam Bellarmini. (Lond. 1610. 4to.) semel. 


32 AnpRonici Acta. (ap. Baronium, ad annum 240.) Vid. infr. 


No. 78. semel. 


33 [AntANusyY, s. Annianus, Celedensis. 


240 


His Latin Translation of 415 


St. Chrysostome, which is the version employed in the edition 


of Fronto Duczus. 
the end. semel vel bis.] 


See afterwards, Chrysostomus, No. 167, at 


34 [Annales Metenses: ap. t. 3. p. 262. Historie Francorum Scrip- 
torum, juxt. Edit. Francisci Du Chesne. Lutet. Paris. 1636-49. 


5 tom. fol. 
35 ANONYMUS. 
(Amstel. 1700. fol.) subinde. 


semel. | 


De Baptismo Hereticorum, ad caleem Cypriani. 


250 


36 [Anonymus. Breviarium Fidei. Apud Sirmond. Oper. Varia, ? 
Paris. 1696. Venet. 1728. fol. (Opuscul. Var., Paris. 1675. t. 1. 


Pp- 73-) semel.] 


37 ANonymus. De Heresi Preedestinatorum: juxt. Ed. Sirmond. ? 
cum Censura Aurei. Paris. 1645. 8vo. (Opuscul. Var., Paris. 


1625. t.3. p. 21.) semel. 


38 ANonymus. De Francis. (ap. Combefis. Not. ad Invect. Isaac. ? 
Armen. Cathol. Vide ap. Hist Monothelitarum, Biblioth. Patr.Gr. 
Lat. Auctar, Nov. t.2. Paris. 1648. fol.) Vid. infr. No. 188. bis. 


39 Ansgesicus, Abbas 2. 


Capitularia, seu Edita Caroli Magni, et 


827 


Ludovici Pii, Imperatoris. Paris. 1640. 8vo. Vid. infr. Carolus 


Magnus, No. 144. 


x King James having, in his Defence 
of the Rights of Kings, asserted the au- 
thority of Christian princes over causes 
and persons ecclesiastical, Cardinal Bel- 
larmine, under the name of Matthew 
Tortus, attacked him with great vehe- 
mence. The King requested Bishop 
Andrews to reply, which he did with 
great spirit and judgment, in the tract, 
as above, Tortura Torti, &c. The sub- 
stance of it is, that kings have power 
both to call synods and confirm them ; 
and to do all other things which the em- 
perors heretofore diligently performed, 
and which the bishops of those times 
willingly acknowledged as belonging to 
them. Casaubon praises the piece as 
being written with great accuracy and 
research. See Chalmers, as before, v.2. 
pp- 218, 219. 

y A native of Campania, the amanu- 
ensis of Pelagius, and an earnest cham- 


pion of his master’s heresy. See Cave, 
Hist. Liter. Basil. 1741. t. 1. p. 393, 
mentioning the chief arguments of Gar- 
nerius for identifying this author with 
the original translator of St. Chryso- 
stome’s works into Latin. 

Z Abbot of Lobies, an old Benedic- 
tine monastery on the Sambre, in the 
diocese of Cambray. His collection of 
the Capitularies of Charlemagne and of 
Louis his son, which he made in 827, 
has been frequently edited: for exam- 
ple, by Pithoeus in 1588, with Notes 
and Additions, and again at Mentz in 
1602. Again by Sirmonde at Paris, 
1640, as above, to which he added the 
Capitularies of Charles the Bald. Lastly, 
in 1676 Baluze brought out a new edi- 
tion of all these ancient Capitularies. 
See afterwards, under Carolus Magnus, 
No. 144. But his reproduction differs 
considerably from his originals; for, 


02 


196 Index of Authors, 


40 ANTIOocHUS®, Monachus S. Sabe. Homilie: (ap. t. 1. Biblioth. 

Patr. Gr. Lat. sive Auctarium Duceanum, Paris. 1624. fol.) 
Hom. 7. De Jejunio. semel. 
Hom. 19. De Fornicatione. semel. 

41 ANTONINI Itinerarium Britanniarum cum Notis Thome Gale.) 
Lond. 1709. 4to.) dis terve. 

42 ANTONINI Florentini Chronicon. (Lugdun. 1586. 3 tom. fol.) 
citante Duranto, De Ritibus, &c. semel. 

43 ANTONINUS, Marcus Aurelius, cognomine Philosophus, Impera- 
tor. Opera, cum Commentariis Gatakeri, Gr. Lat. (Cantabr. 
1652. 4to.) Traject. ad Rhenum, 1697. fol. semel. 

44 ANTONINI Placentini sive Martyris Itinerarium, ap. Papebro- 
chium, in Actis Sanctorum Maii. Vid. infr. No. 581. semel. 

45 [ANuLINI Epistola ad Constantinum. Vid. int. Epp. Augustini, 
Ep. 68. semel.| Vid. infr. No. 64. 

46 [APoOLLoNtIvs contra Montanistas. Apud Eusebium, Hist. Ec- 
cles. 1.5. c.18. bis.] Vid. infr. No. 275. 

47 ApuLetus. Opera, Lugdun. Batav. 1623. 12mo. Lugdun. 1596. 
12mo. (Ed. Delph. Paris. 1688. 4to.) De Asino Aureo. bis. 

48 Aauinas, 8S. Thomas, cognomine Doctor Angelicus. 

1. Summa Theologiz”, Colon. 1603. fol. Paris. 1622. fol. (Opera, 
Venet. 1787. t 26. 4to.) ter. 
2. Opuscula, Venet. 1596. et 1490. 4to. (ut supra.) semel. 

49 Arator, Ecclesie Romane Subdiaconus. Historia Apostolica 
Carmine‘: ap. t.8. Biblioth. Patr. Paris. 1654. Item ap. t. 10. 
Biblioth. Max. Lugdun. 1677. (ap. Gallandium, t.12.) ? 

50 ARCHELAUS, Chascorum in Mesopotamia Episcopus. Disputatio 
et Epistola contra Manicheum, ap.Valesium in Append. ad So- 
cratis et Sozomeni Hist. Eccles. Paris. 1659. fol. (Cantabr. 


614 


1446 


399 


125? 


1250 


544 
al. 
551 
278 


I 720. fol.) semel. 


besides numerous varie lectiones, several 
chapters of the first book are wanting ; 
the 89th and goth chapters of the third 
book are added, as well as the 76th and 
a7th of the fourth, which notwith- 
standing are the same as the 29th and 
24th chapters. There are also not a 
few discrepancies in the Appendices. 
See more in Chalmers, Biograph. Dict., 
as before, p. 280. 

a He was the author of a Pandecte 
Divine Scripture, seu Compendium to- 
tius Religionis Christiane et SS. Scrip- 
turarum Doctrine, Homiliis 190. com- 
prehensum, preceded by a Prefutio et 
Epistola Nuncupatoria ad Eustathinm. 
They were first published by Tilman in 
his Biblioth. Patr. Paris.1575, and again 
with the Greek text by Duczus, as 
above. See Cave, Hist. Liter. Basil. 
1741. t.1. p. 575. Inhis Preface An- 
tiochus speaks of the capture of Jeru- 


salem by Chosroes, king of Persia, and 
of the cruelties practised on the monks: 
he also deplores the loss of the true 
cross, which he says the enemy carried 
away, &c. See Chalmers, as before, 
V..2. p. 317. 

b Some writers have doubted whether 
Aquinas was really the author of The 
Heads of Theology; but Casimir Ou- 
din, in his Commentarius de Scriptori- 
bus Ecclesie antiquis eorumque Scriptis, 
decides the question against them after 
an accurate examination of all the ob- 
jections. 

¢ The Acts of the Apostles in Latin 
verse, which the author presented to 
Pope Vigilius in the year 544, who was 
so much pleased with it that he ordered 
it to be read in the church of St. Peter 
ad Vincula. It contains many of the 
allegories which Bede introduced into 
his Commentary on the Acts. 


alphabetically arranged: 


197 


51 Arcupivs 4, [Arcudio,] Petrus. De Concordia Ecclesie Orien- 1600 
talis et Occidentalis. Paris. 1640. fol. (Lutet. Paris. 1626. fol.) 


Ed. Princeps, Paris. 1616. fol. 


semel. 


52 ArisTeNus. Vide supra, Alexius, No. 15. 

53 Arius, Heresiarcha. Epistola ap. Theodoreti Hist. Eccles. 1.1. 315 
ce. 5. (Cantabr. 1720. fol.) semel. 

54 Arnosius, Afer, The African. Opera, cum Notis Elmenhorstii. 303 
Hanov. 1603. 8vo. Hamburg. 1610. fol. (Lugdun. Batav. ex 
Officina Johannis Maire, 1651. 4to.°) Item ap. Gallandium, t. 4. 


P- 133. se@pe. 


55 ArnosBivus Junior‘. Disputatio cum Serapione: (ad calcem Irenei, 


Oxon. 1702. fol.) semel. 


460 


56 Asterius Amasenus, Bishop of Amasea in Pontus. Homilie: 401 
(ap. Combefisit Auctarium Novum, Paris.1648. fol.) [al. Homilize 
Duodecim cum Fragmentis aliorum ejusdem Operum ; ap. 
Biblioth. Max. Lugdun. 1677. t.5. p.807.] subinde. 

1. Hom. 4. De Festo Calendario. 
2. Hom. 5. In illud Matthei, An liceat homini dimittere 


uxorem. 


3. De Filio Prodigo, ap. Photii Bibliothecam, cod. 271. 
4. De Precatione, ap. Photium, ibid. 


57 ATHANastIvus Sanctus, Archiepiscopus Alexandrinus. Opera om- 


33° 


nia, Gr. et Lat. Paris. 1627. 2 tom. fol. + Paris. 1698. 3 tom. fol. 


(Opera Omnia que exstant ac... 


. .novissimis nunc curis emen- 


datiora et quarto volumine aucta. Patavii,1777. 3 tom. in 4. fol.» 


passim. 
Tom. 1. juxt. Ed. Paris. 1627. 


1. Disputatio contra Arium. (t.2. p. 158.) 
2. Epistola ad Serapionem contra eos, qui dicunt Spiritum 
Sanctum esse creaturam. [Ep.1. ad Serapion.] (t. 1. part. 2. 


P- 517-) 


3- De Naturali Communione similis Essentie inter Patrem, 
Filium, et Spiritum Sanctum. (t. 2. p. 2.) 
4. Epistola de Fide ad Jovianum. (t. 1. part. 2. p. 622.) 


d@ He was a Greek ecclesiastic of the 
Isle of Corcyra, Corfu; studied at 
Rome, and was sent by Clement VIII. 
to Russia to settle some disputes about 
oe Died at Rome about the year 
1635. 

e This is an accurate and excellent 
edition. 

f A Gaul by birth: a semi-Pelagian 
in religious opinions. 

& This is the original Benedictine 
edition by Montfaucon, the two first 
tomes of which contain the genuine 
works, and the third those writings 
which are doubtful or considered to be 


spurious. See Walchii Bibliotheca Pa- 
tristica, ch. 2. s. 15. Jen, 1834. pp. 
121-3. 

h Nic. Ant. Guistiniani, [Episcopus 
Patavinus,] was the curator of this edi- 
tion of Athanasius, which is upon the 
whole the best. Montfaucon’s is more 
elegant, but it is incomplete without 
his Collectio Nova, Paris. 1707. 2 tom. 
Jol., the first part of the second volume 
whereof contains the Opuscula and 
Fragmenta of Athanasius, which form 
the fourth tome of Guistiniani’s edi- 
tion. 


. 198 


Index of Authors, 


5- Orationes contra Arianos : 


Prima. [Ep. ad Episcopos AXgypti et Libye contra Arianos. | 
(t. 1. part. 1. p. 212.) 

Secunda. [Prima.] (ibid. p. 319.) 

Tertia. [Secunda.] (ibid. p. 369.) 

Quarta. [Tertia.] (ibid. p. 435.) 

Quinta. [Quarta.] (ibid. p. 489.) 


6. Epistola de Sententia Dionysii Alexandrini. (ibid. p. igft ) 
7. Epistola ad Antiochenses, s. Tomus ad Antiochenos. (ibid. 


part. 2. p. 615.) 


8. Epistola ad Serapionem de Morte Arii. (ibid. part. 1. p. 269.) 
g- Apologia ad Imperatorem Coustantinum. (ibid. p. 234.) 
10. Apologia Prima de Fuga sua. (ibid. p. 253.) 


Il. 


12. 


13. 


14. 


38: 


16. 
17. 


18. 


An baw 


oon 


Apologia Secunda de eadem, s. Apologia contra Arianos. 
(ibid. p. 97.) 

Epistola ad Omnes ubique Solitariam Vitam agentes, s. Ep. 
ad Monachos. (ibid. p. 271.) 

Epistola de Synodis Arimini et Seleuciz. (ibid. part. 2. 
P- 572-) 

Epistola ad Africanos, s. ad Afros Episcopos contra Aria- 
nos. (ibid. p. 712.) 

Epistola ad Omnes ubique Orthodoxos, s. Ep. Encyclica 
ad \Episcopos. (ibid. part. 1. p. 87.) 

Epistola ad Dracontium. (ibid. p. 207.) 

Epistola ad Marcellinum de Interpretatione Psalmorum. 
(ibid. part. 2. p. 784.) 

In illud, Quieunque dixerit verbum contra Filium Hominis. 
[Pars Epistole Quartz ad Serapionem de Spiritu Sancto, 
n. 8.] (ibid. p. 560 e.) 


. De Sanctissima Deipara Virgine. (t. 2. p. 334, inter Spuria.)} 
. De Virginitate. (ibid. p. 84, inter Dubia.) 

- Homilia de Semente. (ibid. p. 45.) 

. 2. juxt. Ed. Paris. 1627. 

. Epistola ad Amunem Monachum, citante Beveregio. (t. 1. 


part. 2. p. 765.) 


. Fragmentum Epistole 39. Festalis, s. Ep. ad Amunem. 


(ibid.) 


. Epistola ad Rufinianum. (ibid. p. 768.) 
. Synopsis Sacree Scripture. (t. 2. p. 96, inter Dubia.) 
. Dialogi Quinque de Trinitate. (ibid. p. 407, inter Spuria.) 


Homilia adversus eos, qui Humane in Christo Domino 
Naturee Confessores spem suam in Homine dicunt defi- 
gere. (ibid. p. 498, inter Spuria.) 


. Questiones ad Antiochum. (ibid. p. 217.) 
. Dicta et Interpretationes Parabolarum Sancti Evangelii, 


s. Queestiones in Sacram Scripturam. (ibid. p. 258.) 


. Vita Sancti Antonii. (t. 1. part. 2. p. 631.) 


alphabetically arranged. 


10. Scriptum, ap. Socratis Hist. Eccles. 1. 4. c. 23. (Cantabr. 
1720. fol.) 

58 ATHENAGORAS. Apologia, s. Legatio pro Christianis ad Impe- 
ratores Antoninum et Commodum, Gr. et Lat.: (ad calcem Jus- 
tint Martyris, Colon. 1688. fol.) Item, Paris. 1636. fol. Ed. 
Benedict. Paris. 1742. fol. Separatim, Gr. et Lat. cum Notis 
P. Nannii et Hen. Stephani, Paris. 1557-8. folio. Editio Op- 
tima, nempe Edvardi Dechair, e Theatro Sheldoniano, Oxon. 
1706-8i, Item, ap. Gallandium, t. 2. p.3. sepe. 

59 ATHENOGENES. Hymnus in Gloriam Spiritus Sancti: (ap. Basi- 
lium, De Spiritu Sancto. Vid. Oper. t. 3. part. 1. Ed. Benedict. 
Paris. 1839. 4to.) ter. 

60 Auctaria Combefisii Novum et Novissimum. Vid. infr. Com- 
befisius, No. 188. 

61 Aucrarium Duceanum. Vid. infr. Bibliotheca Patrum Greco- 
Latina, per Fronton. Duczeum, Paris. 1624. 2 tom. fol. No. 98. 

62 [AucustT Historie Scriptores, cum Notis Isaac Casaubon., &c. 
Paris. 1620. fol. (Lugdun. Batav. 1661. 8vo.) subinde. Vid. 
infr. Capitolinus, No. 141. Lampridius, No. 445. Spartianus, 
No. 724. Vopiscus, No. 808. ] 

63 AucusTINUus Antonius, s. Antonius de Augustinis. Archiepisc, 
Tarraconens. 

1. De Emendatione Gratiani, cum Additionibus Baluzii. (Paris. 
1672. 8vo.) ¢ Duisburg. 1677. 8vo. subinde. 
2. Epitome Juris Pontificii. (Paris. 1641. 2 tom. fol.) semel. 

64 AuGcusTinus, Sanctus Aurelius, Hipponensis Episcopus. Opera 
Omnia, Paris. 1637. 10 tom. fol. + Basil. 1529.« et imprimis 
Basil. 1569. 10 tom. fol. (Opera, post Lovaniensium Theologo- 
rum recensionem castigata denuo ad manuscriptos codices Gal- 
licanos, Vaticanos, Anglicanos, &c.: opera et studio Monacho- 
rum Ordinis S. Benedicti e Congregatione S. Mauri. Paris. 
1679-1700. 11 tom. fol.!) passim. 


199 


177 


196 


1574 


389 


i Editio clara et nitida. Consuluit 
[Dechair] codices manuscriptos, ver- 
siones emendavit, Variorum notas ac 
preter has suos commentarios sub- 
junxit, una cum illis, que Baronius, 
Halloixius, Dodwellus, Bullus, disseru- 
erunt. Walch. Biblioth. Patrist. c. 2. 
8.17. Jense, 1834. p. 152. 

k This is the taleineh edition of Fro- 
benius, Basil. 1528-9. dd quam edi- 
tionem, says Walch, (Biblioth. Patrist. 
ch. 2. s. 13. Jena 1834. p- 113.) Erasmus 
Roterod. itidem opem attulit eique lau- 
dem atque existimationem conciliavit. 
The other edition, which Grischovius 
used, is a reprint of this. The original 
edition per Patres Lovanienses was 
first printed at Anvers in 1577, and 





was frequently reproduced. The edi- 
tion of 1637, consulted by my Ancestor, 
is one of the reprints of the Louvain, 
which was eventually superseded by 
that of the Benedictines, Paris. 1679- 
1700. 

1 Thomas Blampin was the chief cu- 
rator of this edition, which was repro- 
duced at Antwerp, 1708, thirteen vo- 
lumes in nine, with an Appendix Au- 
gustiniana, which forms vol. 12. in 
some sets. 

The edition of Blampin and his co- 
adjutors met with many opponents, 
who disputed its excellence. Among 
the chief adversaries was the Jesuit 
Emeric L’Anglois. Nec omittendus est 
Rich. Simon, qui Monachos et ab illis 


200 


Index of Authors, 


The Author’s citations arranged aecording to the Paris edition 
of 1637, collated with the Benedictine. 


Tom. I. 
1. Retractationum Libri Duo (t. 1.) 
2. Confessionum Libri Tredecim (ibid.) 
3. De Libero Arbitrio Libri Tres (ibid.) 
5- De Vera Religione (ibid.) 
4. De Moribus Ecclesize Catholic, &c. (ibid.) 
6. De Origine Anime [contr. Vincentium Victorem] Libri 
Quatuor. (t. 10. p. 338.) 


Tom. II. EpistoLa, s. EpistoLARUM FARRAGO. 
(Item ap. t. 2. Ed. Bened.) 


Ordo Novus, Ordo Vetus. 
10.:00 ELiGrOn PINS Lois ois o athe Sain o.com eso b swepepAgs 
16. ad Presidium. ....... £15 te a ate eee elereh > sdsteaete ary ote 
19. ad Hieronymum......... ab ph faee's RN RGIERE oes 102 
291,00 Boniietqem. i515 5 0:ce ies corset. sass Ktebloefiene 604-98 
26. Hieronymi ad Augustinum.............. atiemmeges Tae 
28. ad Hieronymum. ............... Vb aGde page seb <.qq8Oe 
34 ad Pavlinum et Therasiam, . oo: cos occ ccics consoen Qk 
35. Paulini ad Alypium. ............. SoS pe wala da ay ckg Oe 
42. ad Fratres Madaurenses......... view btalode gutaaag t GeRe 
45. ad Armentarium et Paulinam...... bs 6's bcle ¢ wees S@REey 
BO DRT os 50.66 sees hb tere sae 6 eenE, acm sre) AE 
BG il ORMAGMIMASS. 55 ons os do bi csine $50c. oalshilnepnes KITES 
Bg. AO MARCOMOMIUM. ....00eccecsenveces 03 Re eevee os RRS 
By ME RPMNEMDOIES 556 \0:055 0 0 bb bos ved oe em'esiele 2 ibs beNins ROG 

149 


BG fae FAM jsp 6:0 60 ok oa ce veces seins ERE eee 


edita Auguslini Opera acerrime per- 
stringit, iisdemque imperitiam artis cri- 
tice, crassam ignorantiam, atque alia 
vitia graviora exprobat. 'The chief ob- 
jections were, that the Benedictine edi- 
tors evinced a bias in favour of the doc- 
trines of Sansenius, and had adopted 
manuscripts which had been tampered 
with by the partizans of Gotteschalcus 
and Ratramnus. See Walch as before, 
ch. 2. S. 1§. pp. 119-121. Neverthe- 
less the Benedictine edition continues 
to be the standard one: though now 
the modern edition, Bassani, 1807, #8 
vol. 4to., is the most complete of all. 
Walch further observes (p. 121.) that 
the Paris edition of 1679-1700 was 
afterwards reprinted non Antwerpie, ut 
libri titulus mentitur, sed Amstelodami 
1700-5. 11 tom. fol. minori typorum 
characteri ; of which reproduction Jo- 
hannes Phereponus, i. e. Johannes Cleri- 


cus, was the curator, when the twelfth 
volume, alluded to just before, was 
added under the title of Appendix Ant- 
werpiana. For the contents of it see 
Walchius, ibid., where he also speaks 
of the many faults, the bad qualities, 
and the typographical errors of that 
edition. 

The next reprint ad exemplum Pari- 
siense, Venice, 1729-35, in 11 tom. fol., 
is very good, and far preferable to its 
successor, also at Venice, 1756-69, 
which appeared again at Augsburg under 
the same date: scatet enim hec mendis 
typographicis, says Walch, et characte- 
rum exilitas ledit oculos. He might 
have added, that for the first reason it 
was unsuitable for young students, and 
for elderly gentlemen for the other. I 
have had abundant reason for selecting 
the Paris Benedictine for the purposes 
of verification. 


alphabetically arranged. 201 
Ordo Vetus. Ordo Novus. 
66760 Daleititia cies adav etna ncacecsotseilewins 204 
OecOe AUTON coos ks cio he cack s leah es Gone hacen ees 22 
GAO JANATA oiia 5 cinde ag hese peda nee ead 88 
Geran Nestiitunys fo 5 cas dvcwsc vac cca tee ie OtNae@ehs 249 
Feren DeutenOm:.. 6.5 cose ssns csdecsnesdew swanesinee 2 236 
a Wy AUN ve co vo cede tk osc ans eee en win hehe es 250 
TORE UPONUIN. (ns sag se ac ones ede yh eanteces Won Uabas 60 
Berl OOS. Coheed ce oeN Ck oan aes seh e eeeien 48 
Sane Chrys, iacniccene caps atic bse vee Ries hisoae 244 
86. ad Casulanum......... Sa wig wh a clsiecwe hess On wee ea. 36 
BO AC Milsons gas came nates un Ha wae silly 157 
ia. Wd Temocentiaan soi o'a/csnies 8a '9.0.v.8 5 sreigiefei dene a9 wae ile 176 
4. Bi MUUGMN Poy... crawlss os Fs eee Chen URTA ws Wena se 178 
500.00 DONHAGUAL Pins e Aen ey s400K 6 «dere oy ae 6 oseaan 186 
HOZs SU-VIMICU ye cs swe rac cca an ee eawe ey bes oS eee 217 
FOU: MH. SCLOUCIANAIN cif ccide cs sence este ets nue ese ave 265 
110. Acta excepta a Notariis in designando Eradio [Eraclio } 
presbyteroec5 scouts se bees eG a neewines we emer 213 
EEG. Od Jase ec. is CONS ee a es ha Re SE Fe ONS 54 
E19. WG Januari css. a sess easel peeaeee eee 55 
ESL AG PYODBM Ss Ci curesjec es oe ay elses teweanaetes 130 
E27. 00 Donatus See cis ey eae ee cnn am wee nnme 100 
FAG ME SOVELUUR 5.5 0S 36's Saisie g's SNe oe bie tales baw ern 110 
527 Wed CHOPUND  FLIPDONONROM “or55 (ai soo ce eas een seins 78 
Fats OA oCuleAMUR siseiiedog ca Nweenine He ESORs Vea es 33 
RsQe Od PrOhuturur es 67's 5308s asa cas cee meseremos 38 
SEAM DODAUMAS 6c cocks hae 55 5.e bea ed wea aaRe 141 
EB, BO) FUDUCOMIA icvcias cos Ch aGene se seb EVEL EERE es 47 
PEM WA ENOURIN ocak waisle aa edii seu to emda <9 © Os ons 131 
PRP at PAMRCOHINUEN (5 os aces vss Cuda caes teonhe tears 139 
ZHOs UG PAGPCOUINUIN 66 cis acest cas yds seu uenenewens 133 
TOO. ME ADTINGWIN ch sans aise fo iea ch seleaae tere Rees 134 
162. ad Glorium, Eleusium, et ceteros ........... so eriane Ae 
BO4 OU SOOSIOIN rai Sa ca secek cv ces st ee y eur canoe yan as 44 
S64, oe Wiese Dotatistemn:. <i ca< cases cseicenccee te 87 
TOG atl GONELOEOR: Joist sated on ka da ae os c's oa bag ane ee ea 53 
LO0s ML PODAUMEE oa fe ten tu ce gs ehuseeteeae ences canes 105 
EOF, G0 VOM arc iiiai ec siaw anes «ctr ag sa Vong es thea w 89 
5G0, Wl EAMOUIED, «vo tbs ase harden eneea cava teeus pele 34 
TOg. Bi uso Paces ore eee yew wena thes Cee beens 35 
BIO. MG ORVORIUEN (res a5 ae nase swe sc eee Cena) oe ates 52 
E71. Ml DONSURAS . 655555 Se waceaues + Sas ws elves. ee coon 76 
Bl AO CIMINO cca cc esis. d ke Lee ve ee teks bis wea eres oe 66 
178. Contra Pascentium Arianum, s. Altercatio cum Pascensio 20 App. 
Foo. Mi) FLONOTACGIN 555015 ck Coys ee kbd ye ieee sa meaise ys 228 
Td: BG, DONNGOUIDY <5 cs 0a-+ seus emi he deers ase pee ss 6 
TO OE CONOR csc ot cee Serre oe eis Sawer gs aces cs.une ge 262 


202 Index of Authors, 

Ordo Vetus. Ordo Novus. 
BOI WL NObama a5. 5 eos occa laptiecensvacereisib lobe: olblavele bea gt 
205 Bd Maximinwnn si. o5.:550itely- iets c-aare chelate ers eae 23 
MOGs WA Dom ateean oo 2s 5105 soo io sje ta 5 se oes 0:0 ore aretsrene oS UMNO eg 173 
DUBNA: PATVCAT UNIO so 0s 5:0 91059 659-0100 10 0:80 19 010 49 VCE 251 
215. ad Plebem.cum Ministro...............000csceseeesseaes 268 
BU FiW- VACtOMRUIM «.-.-o:erareiere ergnsieras-svavaincavesoratarsve ele tates 59 
BBO. ATGINAIM. 51000 se -asernss rorssg’a'g 10:0 :0%-$)0 10 i909 1de REN OI 126 
239.10 Bonanatum..........<-co/orneraterercie: os se-acerete oc Setplehie ts bikie 254 
23H FRUSEACUEE 20-0 ss 020-0 '0 o-0 10's area eee noun CREUR EERE 255 
DRE, QIAN NIN 0 05 1050 wen wos ewe ewe wae'e olelbledleaiate a 64 
296, G00 RATED PUD 01050 015'6-0:0'0 0140 9mm uaseaswres msde wlbienes 65 
BAGs PA OV OLGA. 5 0 1 00 5:0 109-9 e020 0:50 eo enone Ue eulep eels 63 
RATE DOVOTOID: 5 4 K:0 99 05 se aa sn as es nnwe ney eiethinalees 62 
255. ad Macrobium Donatistam ............ccceteeeenes 108 
268, BRuodii ad. Augustinwim ......0-..:.00s0scecveewildelels ts 143 
2651 Hal: Coblestingin « «6 os ssn ewe nsec asses cull Saaeeres 209 

Tom. III. 


1. De Doctrina Christiana Libri Quatuor. (t.3. part.1.) sepius. 


Q oN 


TAM 


7. 


8. 
9. 


To 
II 


12 


. De Fide et Symbolo Liber Unus. (t. 6.) bis terve. 
. Enchiridion ad Laurentium, de Fide, Spe, et Caritate. (ibid.) 


subinde. 


. Questiuncule de Trinitate. (t.8. append. p. 49.) subinde. 
. De Genesi Literarum, s. ad Literam. (t.3. part.1.) semel. 
. De Opere Monachorum Liber Unus. (t. 6.) swbinde. 


. De Spiritu et Litera, c. 11. (t. 10. p. 86.) semel. 
Tom. IV. 


. Contra Mendacium ad Consentium Liber Unus. (t. 6. p. 


447.) semel. 


. De Fide et Operibus Liber Unus. (ibid. p. 165.) subinde. 


. Questionum in Heptateuchum Libri Septem. Super Gene- 
sim, c. 172. Leviticum, cc. 57, 84. (t. 3. part.1.) ter. 


. De Consensu Evangelistarum Libri Quatuor. L.1. ec.g, 10. 


(t. 3. part.2.) subinde. 
. Octoginta Trium Questionum, s. De diversis Queestionibus, 
Liber Unus: quest. 62. (t.6. p.1.) semel. 


- Questiones in Vetus et Novum Testamentum. (t.3. append. 


p- 41.) subinde. 
De Cura pro Mortuis gerenda, ad Paulinum, Liber Unus. 
(t. 3. p.515.) dis. 
De Catechizandis Rudibus Liber Unus. (t.6. p.263.) subinde. 
De Bono Viduitatis. (t. 6. p. 369.) subinde. 
. De Vera et Falsa Poenitentia. (ibid. append. p. 231.) 
. De Sermone Domini in Monte Libri Duo. (t. 3. part. 2.) 
subinde. 
. Expositio Epistole ad Romanos Inchoata. (ibid. p. 925.) 
semel. 


alphabetically arranged. 


Tom. V. tot. 
De Civitate Dei ad Marcellinum Libri Viginti Duo. (t.7. tot.) 
sepissime. 
Tom. VI. 


. De Heresibus ad Quodvultdeum. (t.8. p.1.) sepissime. 
. Contra Faustum Manicheum. (ibid. p. 183.) sepe. 
. Contra Maximinum Arianorum Episcopum, s. Collatio cum 


Maximino. (ibid. p.649.) ter. 


- De Bono Conjugali contra Jovinianum. (t.6. p.319.) subinde. 
. De Adulterinis Conjugiis ad Pollentium Libri Duo. (ibid. 


p- 387.) sepe. 
Tom. VII. 


. Psalmus contra Partem Donati. (t.9. p.1.) semel. 


2. Contra Epistolam Parmeniani. (ibid. p. 11.) sepe. 


. Contra Literas Petiliani, Donatistz, Cirtensis Episcopi, Libri 


Tres. (ibid. p. 205.) s@epius. 


. Contra Cresconium Grammaticum, Donatistam, Libri Qua- 


tuor. (ibid. p. 389.) sepius. 


. Contra Gaudentium, Donatistam Episcopum, Libri Duo. 


(ibid. p.635.) subinde. 


. De Baptismo, contra Donatistas, Libri Septem. (ibid. p. 79.) 


sepissime. 


. De Unico Baptismo contra Petilianum. (ibid. p. 527.) bis 


terve. 


. De Unitate Ecclesize Liber Unus, s. Epistola ad Catholicos 


contra Donatistas. (ibid. p. 337.) dis. 


. Breviculus Collationis cum Donatistis. (t.9. p.547.) s@pe. 
. Post Collationem ad Donatistas Liber Unus. (ibid. p. 581.) 


semel. 


. De Gestis cum Emerito Donatistarum Episcopo Liber Unus. 


(ibid. p.625.) semel. 


. Contra Fulgentium Donatistam. (ibid. append. p. 3.) bis 


terve. 


. De Peccatorum Meritis et Remissione, et de Baptismo Par- 


vulorum ad Marcellinum Libri Tres. (t. 10. p.1.) sepe. 


. De Nuptiis et Concupiscentia ad Valerium Libri Duo. (ibid. 


Pp. 279.) 


. Contra Duas Epistolas Pelagianorum Libri ad Bonifacium 


Quatuor. (ibid. p.411.) subinde. 


. Contra Julianum Pelagianum,s. Heresis Pelagiane Defen- 


sorem, Libri Sex. (ibid. p. 411.) subinde. 


. De Predestinatione Sanctorum, ad Prosperum et Hilarium 


Liber. (ibid. p. 790.) bis terve. 


- De Bono {al. Dono] Perseverantize [ad eosdem] Liber. (ibid. 


p. 822.) - s@epe. 


. De Gratia et Libero Arbitrio, ad Valentinum et cum illo 


Monachos Adrumentinos Liber Unus. (ibid. p.718.) semel. 


203 


204 


I. 


3. 


Index of Authors, 


20. De Correptione et Gratia, [ad eosdem] Liber Unus. (ibid. 
759, 

21. Contra Pelagianos Hypognosticon, s. Hypomnesticon. (ibid. 
append. pzrt.1. p.6.) bis terve. 


Tom. VIII. tot. 
Enarrationes in Psalmos. (t. 4. tot.) sepissime. 


Tom. IX. 


1. In Evangelium Johannis Expositio, sive Tractatus 124. (t. 3. 
part. 2. p. 289.) s@pius. 

2.In Epistolam Johannis ad Parthos Tractatus 10. (ibid. 
p- 825.) subinde. 

3. De Decem Chordis, c. 3. [inter Sermones, Sermo Nonus. | 
(t.5. p. 48.) semel. 

4. De Cantico Novo, c. 2. (t.6. p. 590.) semel. 

5- De Quarta Feria, sive Cultura Agri Domini, Sermo. (ibid. 


p- 597-) semel. 
6. De Symbolo Fidei ad Catechumenos. (ibid. p. 547.) subinde. 


Tom. X. tot. SzerMongEs ET Homi.r4&. (t. 5. tot. et t. 6.) 


De Verbis Domini: 
Ord. Vet. Ord. Ed. Bened. Ord. Vet. Ord. Ed. Bened. 
Pe eer eres 61. ee ee en ig ¢ 8 
Yee er eee a 100. Ra ieee ass 112 
i Rye rer a ar 4%. BES wawale babes 113, 
16...Ap.Gratian. 82 AAs Ga dots ee o's 98 
OA angels cenee 93- Ps Serre eye 132. 
ye eee 84. append. MOvos care saad 134. 
BOS neces aya 106 
De Verbis Apostoli: 
Be ieated oh apr 131 WO ee 159 
Bat soe tax 174 IGisiied new aaa 178 
TOs. sesescvoes 176 TR See 164 
DAs le acsates oh 294 7 Y RAC SOC 167 
EGF spied wale dine 169. Po Rete i 181. 
Quinquaginta Homilie : 
te are ory re 253- append. Ch ens re 352- 
TOs w wire eden ayes 252. append. BGs aoa a-¥.o yar bin ra, 
OU Bbicy Tones ase 388. BR Go's mmigwte 54- append. 
Aes cease ee dor 383. Bhcsnniee eanties 393 
aaeMetss ceca ss 339: B2ivivacch i¥ees 58 
Misia sabes ess 300. append. SOvs ewii's oie 6 ae 351. 
Homiliz de Tempore 
Bice nis alban a a8 136. append. Ws Ie wiats wets two's 106. append. 
Alay aoe e aioe 102. append. Bhs cb abaweise 4. append. 
BRR <5) 0,5:5 vate 112. append. BG. cwndin bs sive 141. append. 


Aoiihrns.< 3.65: 555 I5I. Pin cisars sei ees 6. append. 


Ord. Vet Ord, Ed. Bened. 
BOE aba os 55 90005 32. append. 
BM Sins oeircts 241. append. 
BPR se na seas 267. append. 
Fi vavecnss ss ns 213. 
TRG ais’ baie ce s.c os 240. 
RANG Miavns es 6 241. 
BAB als a5 4008505 232. 
IES re is 254. 
UEGiaes sean ah 245. 
5- Homiliz de Sanctis : 
Bi Sex eas vain 215. append. 
6. Homilie de Diversis: 
HO biscuit lowes 148. 
8 ah Saar 260. 
1 Oe ee 261. 
ay SS ae 6. 
Bee a eat ia ki 37. 
RE 56. 
BGs vis cna ta nko 's 355- 
BOL so cna Sammecan 356. 
Te RAAT ie BI. 
| 2 REN Ae te 210 
| Se ee apa ee 212 
1631. 8vo. 
Teak weancices &: 
tS Pe ea 256. 
TOskass cau ence 259- 
MS kaos intaled 305. 


alphabetically arranged. 


BO bs ke dicvewien.cis 358 
Cy eee re 359 
Qs se beiyecnss 340 


205 

Ord. Vet. Ord. Ed. Bened. 
BOO. 6 sobs o bhus 376 

i Peres t ses 171. append. 
1633 diced erate 168. append. 
1GA.c as chicn sis 224 

fs eee 174. append. 
ase eae cved 265. append. 
oy EO ae 49. 

DEES G2 eVect e's 280. append. 
BEM vc cease en ee 229. append. 

ib Mena eee 276. 

a) Sree eee 226 

Barn aa se sate 227 

rs aes sintaains 233 

CP ere 316 

LOL sisi iwcsevs 273 

SOD isos sidecases 300 

VRQs cache ales 301 

rg ic Are ere 310 

L2G dacele ait clei 361 

FE Pee er 362 

Cy Sa eee reread 23. 


In Appendice ad Sermones Quadraginta: ad Neophytos Sermo 


3. (t. 6. append. Serm. 287.) 


Secundum Editionem Benedictinorum : 


Serm. 227. 
300. 
gol. 


(t. 5. P- 973+) 
(ibid. p. 1218.) 
(ibid. p. 1221.) 


65 AURELIANI Regula: (ap. Historiam Flagellantium, Paris. 1700. 


8vo.) semel. 


66 Ausonius, Decimus Magnus. Gratiarum Actio pro Consulatu. 


(int. Opera, Ed. Delph. Paris. 1730. 4to.) semel. 


67 Auxi.ius, Presbyter. De Ordinationibus Formosi: ad calcem 


380 


890 


Morini, De Ordinationibus. Paris. 1655. fol. (Antwerp. 1695. 
fol.) Item, ap. t.17. Biblioth. Max. atque Mabillon. Analect. 


Vet. 28. &c. 


semel, 
68 Avirus, Alcimus, Viennensis Archiepiscopus. Opuscula: ap. t. 8. 


490 


Biblioth. Patr. Paris. 1654. Item, Vel primum edita vel instau- 
rata studio Jac. Sirmondi, cujus Note etiam addita sunt, ap. 


206 


Index of Authors, 


t. 9. Biblioth. Max. Lugdun. 1677. (ap. Gallandium, t. 10. 


pp- 701, seqq.) bis. 


69 Azortus, Johannes, e Soc. Jes. Institutiones Morales. Cagdes. 


1622. 3 tom. fol.™) semel. 


7o Baccuiarius, Monachus. 


1600 


Biblioth, Patr. Paris. 1654. ap. t. 6. Biblioth, Max. Lugdun. 
1677. (ap. Gallandium, [De Reparatione Lapsi,] t. 9, p. 188.) 


semel. 


41 [BaccuHInivus in Agnellum. See afterwards, Roche’s Memoirs 


of Literature, &c. No. 664.] 


42 BaLzvus®, s. Baleus, [ Bale,| Johannes. De Scriptoribus Britan- 


nicis. 1548. 4to.° 


B. 
De Recipiendis Lapsis: ap. t. 3. 440 
1552 
1180 


73 Bausamon, Theodorus, Patriarcha Constantinopolitanus. (Ca- 


nones SS, Apostolorum, Conciliorum Generalium et Provincia- 
lium, Sanctorum Patrum Epistole Canonice, quibus prefixus 
est Photii Nomocanon, id est, Canonum Conciliatio, cum com- 
mentariis amplissimis Gr, et Lat. Gentiani Herveti. Paris. 1620. 


fol.P) sepius. 


1. Commentarius in Canones Apostolorum et Conciliorum. (ap. 
Beveregii Pandect, t. 1, Oxon. 1672. fol.) 
In Can. Apost. 59. (Oper. Bals. p. 263.) 





Basil. 7. (p. 938) 


In C. Antioch. c. 10. (p. 816.) 
—— Carthag. c. 18. (p. 549.) 


— Chalcedon. 


(P. 324.) 
—— Constantinopolitan. 


C. 2. (ps 86%.) 


— Laodic. cc. 21, 29. (pp. 824, seqq.) 


—— Neocesar. c. 5. (p. 


m The first Edition of this book was 
published at Rome in i600. It has 
been often reprinted, at Leyden, Lyons, 
Venice, Cologne, and some other places. 

n Born at Cove, near Dunwich in 
Suffolk, in 1495. Educated among the 
Carmelites of Norwich, and at Jesus 
College, Cambridge, Became a Pro- 
testant at the instigation of Went- 
worth. Protected against the Romish 
clergy by Cromwell, the favourite of 
Henry VIIf. Made Bishop of Ossory 
in 1552, by Edward VI, Died, 1563. 

o This is the date, without place, 
as it stands in my Ancestor’s original 
Index ; but Chalmers (Biograph. Dict. 
v. 3. p. 368.) says, the Book was first 
published at Ipswich in 1549, 4to., 
under the title of Il/ustriwm Majoris 
Britannie Svriptorum, hoc est, Anglia, 
Cambria, et Scotie, Swummarium, and 


786.) 


containing only five centuries of writ- 
ers. But to these Bale afterwards 
added fowr more centuries, with many 
improvements on the first Edition. 
This second and enlarged work was 
printed by Oporinus, Basil. 1559. fol. 
I have not seen a copy of either edi- 
tion. The work itself is incidentally 
referred to only once or twice in the 
text of the Antiquities, but not cited 
in the notes. 

p The Author cites Balsamon for the 
most part through Beveridge, (Pan- 
dectee, t. 1.) or Justellus, (Bibliotheca 
Juris Canonici, t. 2.) or Leunclavius, 
(Jus Greeco-Romanum, t. 1, 2.) but I 
have verified chiefly from the sepa- 
rate Edition of Balsamon as above, 
sometimes however making use of 
Beveridge. 


alphabetically arranged. 


In C. Nicen. cc. 6, 9, 16. (pp. 285, seqq-) 

—— Nicen. 2. al. Univers. 7. (p. 494-) 

—— Trullan. cc. 61, 83, 97. (pp. 355» 8eqq-) 

In Templ. Soph. c. 3. (p. 583-) 

2. Collectio Ecclesiasticarum Constitutionum, Gr. et Lat., cum 
Notis Leunclavii et Fabroti. (ap. Justellum in Biblioth. Jur. 
Canon. Paris. 1661. fol.) 

3. Responsa ad Varias Questiones Juris Canonici. (ap. Leun- 
clavium, in Jur. Gr. Rom. passim per ll. 2, 5, 7. Francofurt. 
1594. 2 tom. fol.) 

4. Commentarius in Photii Nomocanon. (ap.Justellum, ut supra.) 





74 Bauuzius 4, [Baluze,| Stephanus. 


1. Note ad Gratianum et Antonium Augustinum de Emenda- 
tione Gratiani. Paris. 1672. 8vo. Vid. supr. sub Ant. 
Augustin. (ap. t. 3. Operum, Luce, 1767. fol.) subinde. 

2. Note ad Rheginonem, cum Appendice Auctorum Veterum. 
(Paris. 1671. 8vo.) bis terve. 

3. Ad Hom. 1. Cesarii Arelatensis. (ap. t. 27. Biblioth. Max. 


207 


1680 


Lugdun. 1677.) semel. 


4. Concilia Gallize Narbonensis. (Paris. 1668. fol.) semel. 

5- Nova Collectio Conciliorum'. (Paris. 1683. fol.) semel. 

6. Note ad Tres Dissertationes Petri de Marca de Primatibus, 
&c. (Paris. 1669. 8vo.) Vid. infr. No. 495. subinde. 

7. Miscellanea, sive Collectio Veterum Monumentorum. Paris. 
1683. 4 vol. 8vo. (Miscellaneorum Libri Septem, h.e., Col- 
lectio Veterum Monumentorum, que hactenus latuerunt in 
Variis Codicibus ac Bibliothecis. Paris. 1678—1715. 7 vol. 


8vo.8) bis terve. 


75 BARDESANES, Syrus. De Fato: 


ap. Eusebium Pamphilum, De 172 


Preparatione Evangelica. (Colon. 1688. fol.) Vid. infr. 


No. 275. semel. 


76 Bartow, Thomas, D.D. Bishop of Lincoln. 
1.Genuine Remains*, containing Divers Discourses, theolo- 


gical, philosophical, historical, &c. 


semel, 


4 Qui laudabilem operam variis scrip- 
tis ecclesiasticis recensendis atque il- 
lustrandis consecravit. Walch. Bibl. 
Patrist. ut supr. His most esteemed 
works are his Miscellanea in 4 tom. 
fol., and his Capitularia Regum Fran- 
corum in 2 tom. fol. Born at Sulle, 
1631. Died, 1718. 

t This work, not exceeding one vo- 
lume, contains such pieces as are want- 
ing or imperfect in the edition of the 
Councils by Labbe and Cossart. Ba- 
luze died in 1718, when engaged, though 
more than eighty years old, in preparing 
that edition of Cyprian, which was after- 
= published by Maran, Paris, 1726. 

ol. 


(London, 1693. 8vo.) 


s My Ancestor seems to have been 
acquainted only with the first four 
volumes of this Edition. A third 
Edition was published at Luca, 1761, 
in four tomes, folio, of which Walchius 
(Biblioth. Patrist. ut supr. p. 210) 
says, Novo ordine digesta et non paucis 
monumentis ineditis aucta prodierunt 
hee Miscellanea opere et studio Jo. 
Dom. Mansi. 

t Bishop Barlow’s Cases of Conscience 
and his Genuine Remains were pub- 
lished posthumously from his original 
papers by Sir Peter Pett, but in con- 
tradiction to his own desire as expressed 
in his will. 


Index of Authors, 


2. Letter to Bishop Usher. See in Usher’s Life and Letters, 
(Lond. 1686. fol.) Letter 222; or Letter 244, according to 
Dr. Elrington’s edition of Usher’s Whole Works. (v. 16. 
Dublin, 1847.) semel. 


977 Barnasas, Sanctus. Epistola, Gr. et Lat. (ap. Cotelerii Patres 


Apostolicos, t. 1. Antwerp. 1698. fol.) ap. Gallandium, t. 1. 
bis. 


78 Baronius, Soranus Cesar, e Congregat. Oratorii Sanctze Ro- 


manz Ecclesiz, Presbyterus Cardinalis. Annales Ecclesiastici, 
&c. (Antwerp. 1612—1629. 12 tom. fol.) + Antwerp. 1670. 
12 tom. fol. Ed. Opt., Annales Ecclesiastici, una cum Critica 
Historico-Chronologica P. Ant. Pagii, in qua Rerum Narratio 
defenditur, illustratur, suppletur, Ordo Temporum corrigitur, 
et Periodo Greco-Romana munitur, cum Continuatione Ray- 
naldi, Notis Mansi, &c. Luce, 1738-57. 38 tom. fol. passim. 


79 Baroni Note ad Martyrologium Romanum. Colon. 1603. 


4to. (Paris. 1607. fol.) Vid. infr. Martyrologium Romanum, 
No. 507. 


80 Barrow 4, Isaac, D.D. 


1.A Treatise on the Pope’s Supremacy. (in vol. 1. of Works, 
Lond. 1687. fol.*) See also in vol. 7. of the 8vo. Edition, 
by Rev. T. S. Hughes, Lond. 1831.¥) dis. 


81 [Baster, or Basire, Isaac, D.D. Diatribe de Antiqua Ecclesize 


Britannic Libertate. (London, 1687. 8vo.) First printed at 
Bruges in 1659. 8vo. See afterwards, Richard Watson, No. 
817. semel.| 


82 Basiiius, Magnus sive Sanctus, Ceesaresee Cappadocie Episco- 


pus. Opera Omnia, Gr. et Lat. + Paris. 1638. fol. Item, 

Editio Juliani Garnieri? ad Msptos Codices Gallicanos, Vati- 

canos, Florentinos, et Anglicos, nec non ad Antiquiores Edi- 

tiones castigata, multis aucta, Notis, Variis Lectionibus il- 

lustrata, &c. Paris. 1721-30. 3tom. fol. (Item, Editio Parisina 

altera, emendata et Aucta, 1839. 3tom. in 6vol. 4to.) passim. 
Tom. 1. juxt. Ed. Paris. 1638. 


34 


1570 


1663 


37° 


t. Homiliz in Hexaemeron Novem. (t.1. part. 1. p. I.) 
2. Homiliz in Quosdam Psalmos. (ibid.) 
Procem. in Psalmos. (p. 127.) 


Hom. in Ps. 14. (p. 151.) 
28. (p. 161.) 


u The immediate predecessor of Sir 
Isaac Newton as Lucasian Lecturer in 
Mathematics at Cambridge in 1663, 
and Master of Trinity College in 1677. 

x Edited by Archbp. Tillotson. 

y This edition in 7 vols. 8vo. is bad; 
for in it most of Barrow’s learned quo- 
tations are unaccountably omitted. The 
best is the copy which issued from the 
Oxford University Press in 1830, in 8 
vols. 8vo. 


z This is the Editio Optima of St. 
Basil’s Works, of which the Paris Edi- 
tion of 1839 is a reprint. This latter 
T have used for the purpose of verify- 
ing citations, being unable to procure 
any other copy of Basil just when I was 
at work on the numerous references to 
that Author. The original edition in 
Greek only, with a preface by Erasmus, 
was printed by Frobenius, Basil. 1532. 
fol. 


alphabetically arranged. 


Hom. in Ps. 37. (append. t. 1. part. 2. p. 513.) 
— 45. (t.1. part. 1. p. 242.) 
48. (ibid. p. 252.) 
59- (p. 268.) 
—— 115. (append. t.1. part. 2. p. 525.) 
3- De Jejunio Homiliz Due. (t. 2. part. 1. pp. 1, 14.) 
4. Homiliz 7. In Ditiscentes [Divites]. (ibid. p. 71.) 
5- Homilia 16. Exhortatio [Hom. Exhortatoria] ad Baptismum. 
(ibid. p. 158.) 
6. Homilia 18. In Barlaam Mart. (ibid. p. 194.) 
7. Homilia 21. In aliquot Scripture locos, dicta in Lacizis. 
(t.2. part. 2. p. 836.) 
8. Libri Quinque adversus Eunomium Heereticum. (t. 1. part. 1. 
Pp. 292. 








Tom. 2. juxt. Ed. Paris. 1638. 


1. Liber de Spiritu Sancto. (t. 3. part. 1. p. 1.) 

2. Morales Regule Septuaginta, c. 36. (t. 2. part. 1. p. 357-) 

3- De Institutione Monachorum, al. Sermo Asceticus. (int. Mo- 
ralia. t. 2. part. I. p. 445.) 

4. De Baptismo Libri Duo. (append. t. 2. part. 2. p. 885.) 

5. Regule Majores, fusius tractate. (int. Ascetica. t. 2. part. I. 
P- 457:) 

6. Regule Breviores, brevius tractatee. (ibid. part. 2. p. 581.) 

7. Constitutionum Monasticarum caput 22. (ibid. p. 814.) 


Tom. 3. juxt. Ed. Paris. 1638. 


1. Epistola Canonica ad Amphilochium. Vide apud tom. 2. 
Conciliorum, ex Editione Labb. et Cossart., Lutet. Paris. 
1671. 

1. Canones 1—14. (ap. Oper. Basil. int. Epistolas Secunde 
Classis, Ep. 188, Canonica Prima.) 
2. Canones 17—49. (ibid. Ep. 199, Canonica Secunda.) 
3- Canones 51—8o. (ibid. Ep. 217, Canonica Tertia.) 
- Epistole Variz. (t. 3. part. 1 et 2.) 
10. ad Eusebium. [239.] 
47. ad Athanasium. [61.] 
52. ad Eundem. [69.] 
61. ad Occidentales. [go.] 
63. ad Neoceesarienses. [207.] 
68. ad Senatum Tyanorum. [97.] 
73-ad Monachos suos. [226.] 
74. ad Occidentales. [263.] 
75. ad Episcopos suos. (ap. Labb. Concil. t. 2.) 
82. ad Patrophilum. [244.] 
181. ad Chorepiscopos. [54. ] 
185. ad Ecclesiam Pernasensem. [62.] 


BINGHAM, VOL. VIII. r 


210 Index of Authors, 


186. ad Conjugem Arinthei Preetoris. [269.] 
197. ad Diodorum. [160.] 
241. Sine Inscriptione. [155.] 


SAB ce Dis Weds. c4Gd eRe [213.] 
P4G os slide dy Lk ob as [88.] 
Ritels sy ale beste sali hs ody [240.] 


264. ad Eusebium Samosatensem. [95.] 
279. ad Modestum Preefectum. [104.] 
289. ad Ceesariam Patriciam. [93.] 
293. ad Eulogium et ceteros. [265.] 
403. ad Amphilochium. [218.] 
412. ad Gregorium. [169.] 
3- Liturgia. (t.2. part. 2. p.956.) Item, apud t. 2. Biblioth. 
Patr. Gr. Lat. sive Auctar. Ducean. Paris. 1624. fol. 

83 Basixtius, Seleucie Episcopus, s. Seleuciensis. Opera, Paris. 
1622. fol.@ Citat. ap. C. Chalcedon. Act. 1. (ap. Conciliorum 
t.4. p.251.) semel. 

84 [Basiutus >, Cilix, Antiochenus Presbyter. Contra Johannem 
Scytopolitam Libri Sexdecim: ap. Photii Biblioth. cod. 107. 
Vid. infr. No. 607. semel.] 

85 BasnaGE, [de Flottemanville,| Samuel. De Sacris et Eccclesias- 
ticis Exercitationes Historico-Criticz, in quibus Cardinalis Ba- 
ronii Annales ab Anno 35, in quo Casaubonus desiit, expen- 
duntur: tum et multa adversus Bellarminum, Lightfootum, 
Pagium, et alios, discutiuntur. (Ultraject. 1692. 4to.) semel 
vel bis. 

86 BaupRanp, Anthony. Additiones ad Ferrarii Lexicon Geo- 
graphicum. Vid. infr. Ferrarius, No. 294. (Paris. 1670. fol.) 
sepius. 

87 Baye, M. Pensées sur le Comete. [Miscellaneous Reflexions 
occasioned by a Comet.] (Rotterdam, 1705. 2 vol. 12mo.) 
semel, 

88 Brena, Venerabilis. Opera, Colon. 1612. 4 tom. fol. (Opera 
hac postrema Editione diligenter recognita et sedulo correcta. 
Colon. Agripp. 1688. 8 tom. fol.) subinde. 

1. De Auquinoctio Vernali. (t. 1. p. 321.) 

2. De Tabernaculo. (t. 4. p. 837.) 

3. De Ratione Temporum. (t. 2. p. 43.) 

4. In 1 Corinth. ro. (t. 6.) 

5. Gentis Anglorum Ecclesiastica Historia, Libri Quinque. Ap. 
t. 3. Ed. Colon. 1688. (Seorsim, cura Johannis Smith, 
S.T. P. Cantabr. 1722. fol.) Also in the second volume of 
The Complete Works in Latin and English, by the Rev. J. 
A, Giles, D.C.L. London, 1843. 12 vols. 8vo. sepius. 


448 


497 


1680 


70% 


a The same volume contains the Emperor of Constantinople, and the 


Works of Gregory Thaumaturgus. ‘Pope of the same name. 
b Contemporary with Anastasius, 


alphabetically arranged. 211 


89 BeLiarminus, Robertus, Eccles. Rom. Cardinalis. Disputa- 1590 
tiones de Controversiis Christiane Fidei adversus hujus temporis 
Hereticos. Accessit Judicium de Libro Concordize Lutherano- 
rum. Ingolstad. 1590. et Paris. 1620. 3 tom. fol. + Colon. 1615. 
4 tom. fol. (Opera Omnia, nunc postremo ab ipso Authore 
recognita, cum Indicibus, &c. Colon. Agripp. 1617-20. 8 tom. 
in 4 vol. fol.) sepe. 

1. De Verbo Dei non Scripto. (t. 1. p. 165.) 

2. De Conciliis et Ecclesia. (t. 2. p.1.) 

3. De Clericis et Sacerdotibus. (ibid. p. 229.) 

4. De Monachis et Religiosis ceteris. (ibid. p. 347.) 
5- De Beatitudine et Cultu Sanctorum. (ibid. p. 689.) 
6. De eorum Reliquiis et Imaginibus. (ibid. p. 763.) 
7. De Eucharistia. (t. 3. p. 387.) 

8. De Sacrificio Misse. (ibid. p. 779.) 

9. De Peenitentia. (ibid. p..974.) 

10. De Matrimonio. (ibid. p. 1291.) 

11. De Bonis Operibus. (t. 4. p. 1134.) 

12. De Scriptoribus Ecclesiasticis. In tom.7. Ed. Colon. Agripp. 
1617-20. Separatim, Colon. 1631. 8vo. (Colon. 1684. 
8vo.) subinde. 

go [Benepicti Regula Monachorum: (ap. Historiam Flagellantium. 
Paris. 1700. 8vo.) Item ap. Gallandium, t. 11. p. 298. semel.] 

91 Bernarpus, Sanctus, Abbas Primus Clareevallensis. [De Clair- 
vaux.| Opera, + Paris. 1640. fol. Opera, post Horstium denuo 
recognita, aucta, et in meliorem digesta Ordinem, &c. a Jo. Ma- 
billonio, Mon. Benedict. Paris. 1667. 2 tom. fol. et 9 vol. 8vo. 
(Ed. Nov. Paris. 1839. 4to. 6 vol. in 4.) 

1. De Consideratione, 1. 2. c.13. semed. 
2. Vita Malachi, c.5. bis. 

92 Berno.tpvus. De Opere Romano: (ap. Cassandrum in Liturgi- 
cis. Paris. 1626. fol.) Vid. infr. No.146. semel. 

93 BerTramus, s. Ratramnus, Corbeiensis Mon. et Presb. De Cor- 
pore et Sanguine Domini Liber, ab omni Novitatis aut Heresis 
Calvinianze Inventione aut Suspicione Vindicatus, Authore 
Jacobo Boileau’. Paris. 1712. 12mo. (ap. Flacium, in Catalogo 
Testium Veritatis. Genev. 1608. 8vo.) bis terve. 

94 BeveripGe 4, William, D.D. Bishop of St. Asaph. SYNOAI- 
KON, sive Pandecte Canonum SS. Apostolorum et Conciliorum 


80i 


IlI5 


1066 


840 


1704 


¢ Who translated the tract into 
French before the year 1688, when it 
was republished at London in. Latin, 


leau’s version and notes, and detections 
of his unfair dealings in both. My 
Ancestor cites Bertram, through Fla- 


with an English version by Mr. William 
Hopkins, accompanied also by an His- 
torical Dissertation touching the author 
and his work by Dr. Peter Allix. Sec. 
Ed. Lond. 1688. 8vo. The Appendix 
contains many strictures on Mr. Boi- 


cius, al. Ilyricus. 

a4 Born at Barrow in Leicestershire, 
1636. Wrote his book De Linguarum 
Orientalium WNecessitate at eighteen 
years of age, two years after his admis- 
sion to St. John’s College, Cambridge. 


P2 


212 


Index of Authors, 


ab Ecclesia Greeca receptorum; necnon Canonicarum SS. Pa- 
trum Epistolarum, Gr. et Lat., una cum Scholiis Antiquorum 
singulis eorum annexis et Scriptis aliis huc spectantibus; &c. 
(Oxon, 1672-82. 2 tom. fol.) sepius. 
1. Pandectz. See the citations referred to under Petrus Alew- 
andrinus, Balsamon, Zonaras, and others. 
z. Annotationes in Canones Apostolos, 1, 7, 10, 14, 83. 


3. Annotationes in Concilia, 


Ancyranum, Cc. 2, 13, 15- 


Antiochenum, c. 2. 


Chalcedonense, cc. 2, 6, 23. 
Constantinopolitanum, c. 2. 


Niceenum, cc. 8, 11, 14. 
Trullanum, ce. 36, 74. 


4. Codex Canonum Vindieatus. (ap. Appendicem Cofelerit ad 
Patres Apostolicos. Antwerp. 1698. fol.) subinde. 


95 Breza &, Theodorus. 


1563 


1. Annotationes in Novum Testamentum. Genev. 1582. 3 tom. 
fol. (Ed. R. Stephani, Genev. 1556. 3 tom. fol.) Item, Can- 


tabr. 1664. fol. subinde. 


2. Epistole Theologice. (Genev. 1573. 8vo.) Ep. 2. ad Thom. 


Tillium. = semel. 


96 BrsLtiorHeca Patrum Latina: [sive, Magna Bibliotheca Vete- 


rum Patrum, et Antiquorum 


Scriptorum Ecclesiasticorum, 


primo quidem a Margarino De la Bignef; ex alma Sorbone 


Vicar of Ealing, Middlesex, about 1660, 
Rector of St. Peter’s, Cornhill, in 1672. 
Consecrated to St. Asaph in 1704. Died 
in 1708. The great reviver and re- 
storer of primitive piety. 

€ Born at Vezelay, 1519. Abjured 
Popery in 1548. Theological Professor 
at Geneva, 1559. Succeeded to the 
offices and influence of Calvin in 1563. 
Died in 1605. 

f The first Bibliotheca by De la 
Bigne, containing above two hundred 
authors, was published at Paris in 1575, 
in eight volumes, folio. An Appendix 
followed in 1579, making a ninth vo- 
lume. These were reprinted for a 
second edition in nine volumes again at 
Paris, 1589. A third edition came out 
in 1610, with an Auctarium making a 
tenth volume. It was once more re- 
produced, in 1624, with an ductarium 
in two volumes, by Fronto Duczus, 
which is also termed Bibliotheca Pa- 
trum Greco-Latina, as described be- 
low. All these Bibliothece were in 
Greek and Latin. The work was after- 
wards raised to fourteen volumes, and 
published at Cologne, anno 1622, when 


it received the name of Magna Biblio- 
theca. It was still further augmented 
and published under the same title in 
Latin onty at Paris, in seventeen tomes, 
1644, and reprinted there in 1654, 
which edition was my Ancestor’s book, 
and is termed by him Bibliotheca Pa- 
trum Latina. Still greater additions 
raised this Bibliotheca to twenty-seven 
volumes, when it was dignified with the 
title of Maxima, being published at 
Lyons in 1677, and continued the 
standard work of the time, till eclipsed 
by the Bibliotheca of Gallandius, which 
was published at Venice, between 1765 
and 1788, in fourteen volumes. This 
is generally regarded as the most accu- 
rate of the Bibliothece Patrum, whether 
Greek or Latin; and, although many 
opuscula which are to be found in the 
Maxima are rejected by Gallandius, 
he has given one hundred and eighty 
authors which do not appear in that 
more voluminous collection. Gallan- 
dius comprises three hundred and eighty 
pieces. The work is accurately and ele- 
gantly printed: but the date of this 
Bibliotheca being posterior to my An- 


alphabetically arranged. 


schola, celeberrimo Theologo, Doctore Parisiensi, composita; 
postea studio doctissimorum Coloniensium Theologorum ac 
Professorum aucta; nunc vero additione CC. circiter Auctorum, 
tam Grecorum, qui in Editione Coloniensi, quam Latinorum, 
qui in Parisiensibus desiderabantur, locupletata, accuratissime 
emendata, et in 17 tomos distributa, &c.) Paris. 1654. 17 tom. 


213 


fol. 


This Bibliotheca is referred to by Joseph Bingham for the 
Authors, whose names follow : 


Albinus Flaccus, seu Alcuinus, 
t. 10. 
Alcimus Avitus, t. 8. 
Amalarius, t. Io. 
Arator, t. 8. 
Bacchiarius, t. 3. 
Cesarius, t. 2. 
Didymus, t. 9. 
Eligius, t. 2. 
Ennodius, t. 15. 
Fulbertus, t. 3. 
Gaudentius, t. 2. 
Gelasius, t. 4. 
Gildas, t. 5. 
Honorius, t. 9. 
Idacius, t. 4. 
Junilius Afer, +. 1. 


Laurentius, t. 2. 

Leontius, t. 4. pt. 2. 
Micrologus, t. 10. 

Ordo Romanus, t. 10. 
Pachomius, t. 15. 

Pacianus, t. 3. 

Philastrius, t. 4. 

Primasius, t. 1. 

Rabanus Maurus, t. ro. 
Radulphus de Rivo, t. 10. 
Sedulius, t. 8. 

Strabo, Walafridus, t. 10. 
Theophilus Alexandrinus, t. 3. 
Victor Antiochenus, t. I. 
Victor Uticensis, t. 7. 
Victorinus Petavionensis, t. I. 
Zeno Veronensis, t. 2. 


96* [BrsLtioTHEcA Maxima Veterum Patrum et antiquorum Scrip- 


torum Ecclesiasticorum, primo quidem e Margarino De la 
Bigne in lucem, edita, &c....hac tandem Editione Lugdu- 
nensi... novis supra centum Auctoribus et Opusculis hactenus 


desideratis locupletata. (Lugdun. 1677. 27 tom. fol. 


This Bibliotheca was consulted by Grischovius, and has also 
been used for the purpose of this new edition of Bingham’s 
works, for verifying citations from the Authors, whose 
names follow ; except where reference is made expressly to 


Gallandius, as below. 


Alcimus Avitus, t. 9. (G. t. 10.) 
Amalarius, t. 14. 
Andreas Cesariensis, t. 5. 


cestor’s era, I found it advisable to 
verify chiefly from the Muzxima. I 
never could meet with a copy of the 
Magna of 1654, except once at Cheat- 
ham’s Library at Manchester, and again 
at Queen’s College Library in Oxford. 


Bacchiarius, t. 6. (G. t. 9.) 
_Cesarius Arelatensis, t. 8. (G. 
3%.) 


The edition of 1644 I believe is very 
rare. Ittigius himself says he had never 
seen a copy: De Bibliothecis, c. 3. s. 9. 
p- 106. See also Ittigii Index, c. 3. 
P+ 134+) C..4. P» 143-5 C. 5- P- 145. 


214 


Cesarius Nazianzenus, t. 5. 

Cassiodorus, t. 11. (Oper. Venet- 
1729.) 

Didymus, t. 4. (G. t. 6.) 

Eligius, t. 42. 

Ennodius, t. 9. (G. t. £1.) 

Eusebius Emisenus, t. 6. 

Euthymius, t. 19. (G. t. 14.) 

Facundus Hermianensis, t. ro. 

Fulbertus Carnotensis, t. #8. (G. 
t. 14.) 

Fulgentii Vita, t. 9. 

Gaudentius Brixiensis, t. 5. 

Gelasius Papa, t. 8. 

Germanus, t. 13. 

Junilius Afer, t. ro. (G. t. 12.) 

Juvencus, t. 4. (G. f. 4.) 

Laurentius, t. 9. 


“Index of Authors, 


Leo Magnus, t. 7- 

Leontius, t. 9. 

Maximus Taurinensis, t. 6. 

Micrologus, t. 18. 

Ordo Romanus, t. 9- 

Orosius, t. 6. (G. t. 9.) 

Pachomius, t. 4. (G. t. 4.) 

Pacianus, t. 4. (G. t. 7.) 

Paulinus, t. 6. 

Philastrius, t. 5. (G. t. 7.) 

Primasius, t. 10. 

Radulphus de Rivo, t. 26. 

Strabo, Walafridus, t. 15. 

Theophilus Alexandrinus, t. 5. 
CG. t..7.) 

Victor Antiochenus, t. 4. 

Victor Uticensis, s. Vitensis, t.8. 

Zeno Veronensis, t. 3. (G. t. 5.)] 


97 [BrstiorHeca Veterum Patrum, &c., postrema Lugdunensi 
longe locupletior atque accuratior, cura et studio Andr. Gal- 
landii&, Presb. Congreg. Oratorii. (Venet. 1763-88. 14 tom. fol.) 


This Bibliotheca has been used for verifying citations of the 
Authors, whose names follow, in addition to those marked 
by the lunar brackets just above : 


Amphilochius, t. 6. 
Anastasius Bibliothecarius, t. 13. 
Anastasius Sinaita, t. 12. 
Arator, t. 12. 

Athenagoras, t. 2. 
Commodianus, t. 3. 

Eulogius, t. 12. 

Faustinus et Marcellinus, t. 7. 
Firmicus Maternus, t. 5. 
Gildas Sapiens, t. 12. 
Hippolytus, t. 2. 


Macarius AXgyptius, t. 7. 

Mamertus Claudianus, t. 10. 

Marcellini Chronicon, t. ro. 

Pamphilus Martyr, t. 4. 

Proclus Constantinopolitanus, 
t. 9. 

Sedulius, t. 9. 

Valerianus, t. 10. 

Victor Tununensis, Chronicon, 
tet2: 

Victorinus Petavionensis, t. 4. 


98 BistiorHEcA Patrum Greco-Latina per Fronton. Duceum }, 
[sive Auctarium Duceanum, under which name the Author 
sometimes refers to it,] (Paris. 1624. 2 tom. fol.) subinde. 


& See the latter part of the pre- 
ceding note. 

h This book, copies of which I have 
seen and handled at the Bodleian, Sion 
College, and Cheatham’s Library at 
Manchester, is dedicated to Pope Ur- 
ban VIII. by the Bibliopole sub Navis 
Insigni, (see the figure of an ancient 
ship in the title-page,) Consortes Son- 


nii Fratres et Hieronymus Drouardus, 
appearing at Paris in 1624, at the same 
time with a fourth edition of De la 
Bigne’s Bibliotheca in ten volumes, and 
was intended as an Auctarium or Sup- 
plement to it, with which; in some 
Catalogues, it seems to be confounded. 
It contains, at the end of vol. 2, some 
Note Variorum by Duceeus himself. 


alphabetically arranged. 


215 


This Bibliotheca has been used for the citations from the following. 


Antiochus Abbas, t. 1. 
Cabasilas, t. 2. 
Chrysostomi Liturgia, t. 2. 
Germanus, t. 2. 
Gregentius, t. 1. 
Harmenopulus, t. 1. 


Hippolytus, t. 2. 

Jacobi Liturgia, t. 2. 
Leontius Byzantinus, t. 1. 
Marci Liturgia, t. 2. 
Moschus, t. 2. 

Palladii Hist. Lausiac., t. 2.] 


99 BrsuiorHeca Juris Canonici. Vid. infr. Justellus, No. 431. 
100 BIBLIOTHEC Patrum Auctaria Novum et Novissimum. Vid. 


infr. Combefisius, No. 188. 
1o1 Bret, Gabriel. 
semel. 


Expositio Canonis Missz. 


(Lugdun. 1542.) 1480 


102 Briuivus, Jacobus. Scholia in Opera Gregorit Nazianzeni, q. v. 


infr. No. 346. semel. 


103 BincHAM, Joseph, M.A. The Author of this work. 


1715 


1.'Fhe French Church’s Apology for the Church of England. 
London, 1706. 8vo. (In the tenth volume of this new edi- 
tion of Bingham’s Whole Works.) subinde. 

2. A Scholastical History of the Practice of the Church, in re- 
ference to the Administration of Baptism by Laymen, &c. 


Lond. 1712. 8vo. 


The Second Part, Lond. 1714. 8vo. 


(In the ninth volume of this new edition of Bingham’s 


Whole Works.) subinde. 


104 Brutus, [Bini,| Severinus. Concilia Generalia, &c. cum Notis, 


1606 


&c.* Colon. 1618. 4to. (Lutet. Paris. 1636. 4to.) bis. 


105 BLAsTARIvs, s. Blastares, Mattheeus. Syntagma Canonum, Gr. 


133° 


et Lat., ap. Beveregium, in Pandectis. (ap. Swicerum, in The- 
sauro Ecclesiastico, t. 2. p. 72. Amstel. 1682.) semel vel bis. 


106 BLonpELLUus*, [Blondel,| David. Apologia pro Sententia 
Hieronymi de Episcopis et Presbyteris, &c. 

sepe. 

107 BocHart, Samuel, Minister of Caen. 


4to.) Amstel. iterum, 1647. 


1619 
(Amstel. 1646. 


1630 


1. Hierozoicon, sive Historia Animalium Sancte Scripture. 
(Lond. 1663. 2 vol. fol.) semel. 


2. Geographia Sacra. Paris. 1651. fol. 


fol.) semel. 


Another Supplement to De la Bigne 
also came out at Paris in 1639, in 
two volumes, folio. It must be ob- 
served, that the Auctarium Duceanum 
contains some works which are omitted 
in the larger Bibliothece which followed, 
such as Palladii Historia Lausiaca, and 
the Liturgies of St. Jumes, St. Basil, 
and St. Chrysostome. 

i Bini was Professor of Divinity at 
Cologne, where he died in 1641. The 
first edition of his Collection of Coun- 
cils was published at Cologne in 1606, 


(Lugdun. Batav. 1707. 


4 vols. 4to.; the second at the same 
place in 1618, g vols. 4to.; and the 
third at Paris in 1636, 10 vols. 4to. 
Archbp. Usher calls him Contaminator 
Concihhorum, for he has taken so many 
liberties, and made so many alterations 
upon his own responsibility, that his 
editions are of no real value. 

k Born at Chalons in 1591. Pub- 
lished his first treatise in defence of 
Protestantism in 1619. Appointed an 
honorary Professor by the Synod of 
Charenton in 1645. Died in 1655. 


216 Index of Authors, 


108 BormEr, Justus Henning. Jus Parochiale. Hale Magdebur- 
gice, 1721. 4to. (Ibid. 1730. 4to.!) semel. 

109 Botuanpus, Johannes. Acta Sanctorum. Antwerp. 1668. 
[Acta Sanctorum, quotquot toto Orbe coluntur vel a Catho- 
licis Scriptoribus celebrantur, &c. Antwerp. 1643—1845. 55 
tom. fol. } 

Vide Acta Sanctorum Maii. (ap. Papebrochium™, Venet. 
1738-39. infr. No. 581.) subinde. 

110 Bona, Johannes, Ecclesize Romane Cardinalis. 

1. De Rebus Liturgicis, &c. Colon. 1674. 8vo. t+ Paris. 1672. 
4to. Inter Opera Omnia. Antwerp. 1677. 4to. (Venet. 
1764. fol.™) sepissime. 

2. De Divina Psalmodia. Paris. 1663. 4to. (Inter Opera ut supr. 
Venet. 1764. Tractat. 7. pp. 347, seqq.) T Int. Oper. Ant- 
werp. 1723. subinde. 

111 [Borromzvs, Carolus, Cardinalis. Acta Ecclesiz Mediolanen- 
sis, a Carolo Cardinali, S. Praxedis Archiepiscopo, condita: 
Frederici Cardinalis Borromei jussu. (Mediolan. 1599. fol.) 
semel. | 

112 BREREWoop, Edward. Professor of Astronomy in Gresham 
College. 

1. Patriarchal Government of the Ancient Church. London, 
1687. 8vo. (The fifth tract of Certain Brief Treatises, &c. ; 
wherein the Primitive Institution of Episcopacy is main- 
tained, &c, Oxford, 1641. 4to.) N.B. Exstat Latine cum 
Usserii Opusculis duobus, &c. Bremz, 1701. 12mo. subinde. 

2. Enquiries touching the Diversity of Languages, &c. Lond. 
1635. 4to. (London, 1674. 8vo.) subinde. 

3. De Ponderibus et Pretiis Nummorum°: ap. Walton. Pro- 
legomena ad Biblia Polyglotta. Vid. infr. Walton, No. 816. 
semel. 

113 [BreviaRivum Fidei adversus Arianos. Apud Opera Sirmondi, 
t. 1. sive apud Opuscula, t.1. Vid. infr. Sirmondus, No.708. bis. ] 

114 BreviARiuM Romanum. Paris. 1509. 8vo. + Colon. 1628. 8vo. 
(Colon. Agripp. 1664. 4to.) subinde. 


1730 


1640 


1651 


1561 


1596 


115, Brissonius P, Barnabas. 


1 Forming the sixth volnme of 
Boehmer’s whole works, of which the 
Jus Ecclesiasticum Protestantium, &e. 
Hale, 1720-36, occupies the first five. 

m See also Surius, No. 739, follow- 
ing. 

n There is a handsome and fuller 
edition of the Cardinal’s Rerum Litur- 
gicarum Libri by Sala, in four volumes, 
folio. Turin, 1747. But it was not 
suitable for the purposes of verifying, 
being 25 years later than my Ancestor’s 


1550 


time, and therefore it has not been 
used. 

o This Work as well as the Enqui- 
ries, &c. were first published by Robert 
Brerewood of Chester, the Author’s 
nephew, in 1614. The full title of 
the former, thus: De Ponderibus et 
Pretiis Veterum Nummorum, eorum- 
que cum Recentioribus Collatione. It 
was reprinted among the Critici Sacri. 
Ed. Amstel. 1698. t. 5. p. 149. 

Pp President of the Parliament of 


alphabetically arranged. 


217 


1. De Formulis et Solemnibus Verbis Populi Romani. Paris. 
1658. 4to. (Francofurt. 1592. 4to.) ter. 

2. Commentarius in L. Dominico de Spectaculis in Codice 
Theodosiano. Paris. 1606. 4to. ? 

3- De Ritu Nuptiarum. Paris. 1606. 4to. ? 


116 [BrockMAND, Caspar Erasmus. Systema Universe Theologie. 


1625 


(Hafn. 1633. 2 vol. 4to.) semel.] 
117 Bucuertivus, Agidius. De Doctrina Temporum, Commentarius 
in Victorii Canonem Paschalem. (Antwerp. 16344. fol.) ter. 
118 BucKkeripGE, John, [al. Johannes Roffensis,] D.D. Bishop of 


Rochester °. 
(Lond. 1614. 4to.) subinde. 


119 Buu, George, D.D. Bishop of St. David’s. 


De Potestate Papz in Rebus Temporalibus. 


1611 


1705 


1. Defensio Fidei Nicene ex Scriptis, que exstant, Catholico- 
rum Doctorum, qui intra tria prima Ecclesize Christiane 
Secula floruerunt, in qua obiter quoque Constantino- 
politana Confessio de Spiritu Sancto Antiquiorum Testi- 
moniis astruitur. Oxon. 1685. 4to. (ap. Opera Omnia cum 
Annotationibus Johannis Ernesti Grabi. Lond. 1703. fol.§) 


subinde. 


2. Judicium Ecclesiz Catholice trium primorum Seculorum 
de Necessitate credendi, quod D. N. Jesus Christus sit 
Verus Deus, assertum contra s. Episcopium. (ap. Opera, 


ut supr.) bis terve. 
120 BuRcHARDUS, Wormatiensis. 
(Colon. 1548. fol.) bis terve. 


121 BurcHARDUs, [al. Brocardus,] Bonaventura. Descriptio Terre 


Decretorum Libri Viginti, &c. 


996 


1260 


Sancte. (Colon. 1624. 8vo.) ? 


122 Burnett, Gilbert, D.D. Bishop of Sarum, or Salisbury. 


1689 


1. The History of the Reformation of the Church of England, 


&e. 
fol.) dis. 


London, 1681. 2 vols. fol. 


(London, 1715. 3 vols. 


2. A Discourse of the Pastoral Care, &c. 4to. London, 1713. 
8vo. (Lond. 1692. 8vo.) dis. 


Paris, and Ambassador to England in 
the time of Henry III. of France. He 
was hung at Paris in 1591, by the 
Leaguers, for being favourably dis- 
posed to the King of Navarre, Henry 
IV. of France. 

qa This is the date of the original 
edition as given by Cave, Hist. Liter. 
Basil. 1741. t.1. p. 445., but the copy 
1 examined at the Bodleian is dated 
1633. 

¥ Translated to Ely in 1626. Died 
in 1631. 

8 This Treatise is also to be found 
in its original Latin at the end of the 
fourth volume of the Benedictine Edi- 


tion of Origen’s Works. Paris, 1759. 
Pp. 339, seqq. Also in the fifth volume 
of Burton’s Edition of Bull’s Works, 
and the other Treatise in the sixth. 
Oxford University Press, 1827. 7 vols. 
8vo. 

‘ Born at Edinburgh, 1643. Edu- 
cated at Aberdeen. Studied Hebrew 
in Holland, 1663. Professor of Divi- 
nity at Glasgow, 1669. Attended Lord 
Russell at his execution, and afterwards 
deprived of his preferments. Returned 
from the Continent with the Prince of 
Orange in 1688. Consecrated to Salis- 
bury the next year, and died in 1714 
or 15. 


218 Index of Authors, 


3: A Vindication of the Ordinations of the Church of England: 
in which it is demonstrated that all the Essentials of Ordi- 
nation, according to the practice of the Primitive and Greek 
Churches, are still retained in our Church. (Lond. 1677. 


8vo.) subinde. 


4. Some Letters containing an Account of what seemed most 
remarkable in travelling through Switzerland, Italy, and 
some parts of Germany, &c. in the years 1685 and 1686, 
&c. (S. L. 1708. 8vo.) + Rotterdam, 1686. 8vo. subinde. 

5. The Life of Bishop Bedell, [and Letters which have passed 

between Spain and England in Matters of Religion, con- 
cerning the General Motives to Roman Obedience, be- 
tween Mr. James Waddesworth, a late Pensioner of the 
Holy Inquisition in Seville, and W. Bedell.] (Lond. 1685. 


8vo.) semel vel bis. 


123 Buxrorrius, Johannes [Senior]. Synagoga Judaica: de Ju- 1604 
deeorum Fide, Ritibus, Ceremoniis, tam Publicis et Sacris, 
quam Privatis, &c. Hanov. 1622. 8vo. (Basil. 1661. 8vo.) bis. 

124 ByzanTIN& Historie Scriptores". Paris. 1648. 17 tom. fol. 

(al. Corpus Byzantine Historie. Venet. 1729. 20 tom. fol.*) 


sepius. 


C. 


125 CaBasILas, Nicolaus. Expositio Liturgie. (ap. t. 2. Biblioth. 1350 
Patr. Gr. Lat. sive Auctar. Duczean. Paris. 1624. fol.) semel. 

126 Casassutius, [Cabassut,] Johannes. Notitia Ecclesiastica 1645 
Conciliorum et Canonum, &c. Lugdun. 1670. 8vo. (Lugdun. 


1685. fol.) Venet. 1703. 8vo. 


semel vel bis. 


127 Casar, Julius. De Bello Gallico. (Lond. typis Jacob. Tonson, 


1720. 8vo.) semel. 
128 Casarius, Arelatensis. 


500 


1. Homilie, ap. t. 2. Biblioth. Patr. Paris. 1654. ap. t. 8. 
Biblioth. Max. Lugdun. 1677. (Item, ap. Gallandium, t. 11.) 
Hom. 6. De Pascha. seme. 


u *The Historians of the Eastern 
Empire from the foundation of Con- 
stantinople, A.D. 330, until the taking 
of that city by the Turks, 1453. They 
contain a prodigious collection of cu- 
rious facts and innumerable illustra- 
tions of manners and usages, with much 
valuable information respecting the 
commerce and statistics of the middle 
ages. They were originally published 
at various dates during the seventeenth 
century in large folio volumes, beauti- 
fully printed. The Venice Edition of 
1729-33 is a reprint of the greater 
part of them in folios of a more com- 
modious form. An Edition in 8vo. was 


commenced at Rome in 1828, and is 
still in course of publication, of which 
some fifty volumes have been issued. 
An Article on these Historians will be 
found in the Edinburgh Review, 50. 85.’ 
See Darling’s Cyclopedia Bibliogra- 
phica; London, 1854. 

x Used for verifying. citations from 
Codinus, Gretser in Codinum, No. 183, 
Goar’s Notitie Ecclesie, No. 336, 
Chronicon Alexandrinum, sive Pas- 
chale, No. 165, Cinnamus cum Notis 
Du Fresne, No. 170, Cedrenus, No. 156, 
and some others, as noted afterwards 
under their respective numbers. 





alphabetically arranged. 


Hom. 8. In verba, Cujus opus manserit, &c. semel. 


Hom. 35. De Sermonibus Otiosis. 
Hom. 34. De Genibus Flectendis. 


2. De non recedendo ab Ecclesia. (ap. Mabillon. de Liturgia 


Gallicana, 1. 1. c. 4. n. 4.) Vid. infr. No. 485. 


3. Vita Ceesarii: (ap. Surium, Aug. 27. t.4.) Vid. infr. No. 739. 


Item, ap. Mabillon. de Cursu Gallicano. 


Cesar: per Cyprianum Gallum, sive Tolonensem, Lugdun. 


1613. 4to. dis. 


129 [Casartus, Nazianzenus. Dialogi. (ap. t. 5. Biblioth. Patr. 


Max. Lugdun. 1677.)] 


130 CasEeTanus, [ Cajetan¥,| Thomas, Cardinalis. 


1. Commentarius in Libros Historicos Veteris Testamenti, &c. 
(Lugdun. 1639. fol.)  semel. 
2.In Thome Aquinatis Summulam. (Lugdun. 1588. fol.) 


131 [Ca1us, Romanus, Presbyter; adversus Proclum patronum 


219 
semel. 
bis. 
semel, 
Vide etiam Vit. 
362 
semel. 
1517 
210 


sectee Cataphrygarum : (ap. Eusebium, Hist. Eccles. 1. 2. c. 25.) 


semel. | 


132 Catvinvs, [Calvin2,] Johannes. Opera. (Amstel. 1667. 9 tom. 


1536 


fol.) Geneve, 1595. 15 tom. fol. 
1. Institutiones Christiane Religionis. (ap. Oper. t. 9.) Ed. 


Genev. t.12. semel. 


2. Epistola de quibusdam Ecclesiz Ritibus. (ap. Oper. t. 9.) 


Ed. Genev. t.14. semel. 


133 Catvinus, [Kahl@,] Johannes. 


1665. fol.) ter. 


134 CAMDEN, William, Esq. Clarencieux King-of-Arms. Britannia: 


Lexicon Juridicum. (Genev. 1598 


1597 


sive, Florentissimorum Rgnorum Anglie, Scotie, Hibernie, 
&c., Chorographica Descriptio, &c. (Lond. 1607. fol.) semel. 


135 CANistus, Petrus. 


Catechismus: [al. Opus Catechisticum, 


1955 


sive Summa Doctrine Christiane, Divine Scripture Testimo- 
niis solidisque SS. Patrum Sententiis, ut nunquam antea, se- 
dulo illustrata, &c. (Colon. 1606. fol.) semel. 


136 [Canistus, Henricus >, 


y So called, because born at Caieta, 
in the kingdom of Naples, in 1469. He 
was made Archbishop of Palermo in 
1517, and Cardinal soon afterwards by 
Pope Leo X. Died in 1534. 

z Born at Noyon, in Picardy, 1509. 
Died 1564. Minister at Geneva and 
Professor of Divinity in 1536. The 
best edition of his Latin works is that 
of Amsterdam, 1671, in 9 vols. fol. 

a He was a professor of Civil Law at 
Heidelberg, of whose work, first pub- 
lished in 1600, in 4to., and often re- 
printed with improvements in 1730, 
34, 59, Brunet thus speaks: Ufile et 
estimé. Il comprend toutes les parties 


Lectiones Antique, &c. Ingolstad. 1590 


de la jurisprudence dont il donne des 
définitions trés claires et trés exactes. 
See the Bibliographie Universelle. 

b Professor of Canon Law at Ingol- 
stad. His book comprises several pieces 
of great importance to the history of 
the middle ages. He died in 1610, be- 
fore the printing of his work was quite 
completed, as James Basnage de Beau- 
val informs us, who himself reproduced 
it before his death in 1710, in seven 
parts, usually met with in four volumes, 
under the title of Thesaurus Monu- 
mentorum Ecclesiasticorum et Histo- 
ricorum, &c. Antwerp. 1725. Ed. Sec. 


220 Index of Authors, 


1601, seqq. 6 tom. fol. (Al. Thesaurus Monumentorum Eccle- 
siasticorum et Historicorum, sive Lectiones Antique, ad Se- 
culorum Ordinem digestz, &c.... Notas in singulos Auctores 
adjecit Jacobus Basnage, &c. Antwerp. 1725. 4 tom. fol. in 5.) 
semel vel bis. | 

137 CanonEs Apostolici, ap. Bevereg. Pandect. et in Tomis Con- 
ciliorum. (ap. t. 1. Cotelerii. Antwerp. 1698.) Item ap. t. 1. 
Conciliorum, ex Edit. Labb. et Cossart. Lutet. Paris. 1671. 
Canones I, 2, 3, 4, 55 7, 8, 9, 10, I1, 12, 13, 145 15, 16, 20, 21, 23, 
24, 27, 28, 29, 30, 31, 325 33s 34s 35s 3637» 39240 415 42, 43 45. 
47> 48, 49s 50 51» 525 53s 58 60, 61, 62,63, 64, 65, 66, 67, 68, 69, 
10, 71s 72s 73s 74, 75, 76, 80, 83, 85, 86, 87°. passim. 

138 Cantor, Petrus. [Pierre Le Chantre4.] 

1. De Verbo Mirifico: (ap. Menardum in Sacramentario Gre- 
gorii Magni. Vid. infr. No. 515. semel. 

2. Verbum Abbreviatum: (ap. Bonam, Rer. Liturg. 1. 1. c. 15. 
n. 6.) Vid. supr. No. 110. ter. 

139 Canus, Melchior, [Cano, Bishop of the Canaries.| Loci Theo- 
logici et De Sacramentis. Colon. 1685. 8vo. (Opera, clare 
divisa, &c., a P. Hyacintho Serry, Doct. Sorbon. Editio no- 
vissima, &c. Bassani, 1776. 4to.) subinde. 

140 CAPELLUs, s. Cappellus, Ludovicus. Commentarii et Notz in 
Novum Testamentum, &c. Amstel. 1657. fol. (Amstel. 1689. 
fol.) Item una cum Myrothecio Evangelico Cameronis: q. v. 
inter Criticos Sacros, Ed. Amstel. 1698, seqq. Vid. infr. No. 
213. semel in textu. 

141 [CapiIro.inus, Julius. Vita Antonini Philosophi: (int. Au- 
guste Historie Scriptores. Lugdun. Batav. 1668. 8vo.) dis, 
terve. | 

142 CARANZA, [sive Carranza, | Bartholomeus, Archiepiscopus To- 
letanus. Summa Conciliorum dudum collecta: Additionibus 
Fr. Sylvii quondam illustrata, &c. (Lovan. 1681. 4to.) Paris. 
1624. 8vo. semel vel bis. 

143 CaRLETON®, George, D. D. Bishop of Chichester. Tithes exa- 
mined and proved to belong to the Clergy by a Divine Right. 
(Lond. 1606, 4to.) subinde. 

144 CaroLus Magnus, [Charlemagne,| Capitularia. Ap. Lindin- 
brogium in Codice Legum Antiquarum Burgundionum, Ala- 
mannorum, &c. (Francofurt. 1613. fol.) q.v. Item ap. Ansegi- 
sum Abbatem, Paris. 1640. 8vo. Vid. supr. No. 39. (Capitu- 


1310 


1552 


1557 


1619 


768 


¢ These are the numbers given by 
the Author according to older editions: 
they often differ both in Cotelerius and 
in Labbe and Cossart, where they are 
variously numbered, as noted in the 
places where they are respectively cited. 

d@ See Du Pin’s Bibliotheque, cent. 
13, (Paris. 1701. 8vo. v. 10. p. 202.) 


according to whom he flourished at 
Paris in the thirteenth century. Bona, 
as cited by the Author, (Antiquit. b.15. 
ch. 4. 8. 5. Ve 5. pp. 363-365. n. 61.) 
places his era in 1200. 

€ One of the divines sent to the Syn- 
od of Dordt in 1618, when Bishop of 
Llandaff. 


alphabetically arranged. 


221 


laria Regum Francorum, ex Edit. Steph. Baluzii. Paris. 1677. 


2 tom. fol.f) subinde. 
145 CasauBon, Isaac. 


1600 


1. De Rebus Sacris et Ecclesiasticis Exercitationes Sexdecim 
ad Cardinal. Baronii Prolegomena in Annales et Primam 


eorum Partem, &c. 


Genev. 1654. 4to. London, 1614.8 


4to. (Francofurt. 1615. 4to.) sepe. 
2. Note ad Auguste Historie Scriptores. Paris. 1620. fol. 


(Lugdun. Batav. 1661. 8vo.) 


bis terve. 


3. Note in Strabonis Geographiam. Paris. 1620. (Amstel. 


2 tom. fol.) semel. 

146 CassanpDER}, Georgius. 
nia. (Paris. 1616. fol.) 

1. Liturgica. 


Opera, que reperiri potuerant, om- 


155° 


De Ritu et Ordine Dominicze Ccene Cele- 


brande, quam Celebrationem Greci Liturgiam, Latini 


Missam appellarunt. 


semel. 


2. De Articulis Religionis inter Catholicos et Protestantes 


controversis Consultatio. 
tatis. Helmstad.? 1642. dvo. 


Seorsim, cum Grotii Anno- 
subinde. 


3. De Sacra Communione Christiani Populi in utraque Panis 


et Vini Specie Consultatio. 


4to. bis. 


147 CassIANus, Sanctus Johannes. Opera Omnia. Basil. 1575. fol. 


2 vol. 8vo. 
s. Lips. 1722. fol. 


nita, &c. Lips. 1733. fol.) 


decim. se@pissime. 


2. Collationes Patrum Viginti Quatuor. 
3. De Christi Incarnatione Libri Septem. 


Seorsim, Helmstad. 1642. 


furt. 1592. 8vo. (Hanoviz, 1606. fol.) bis terve. 


424 

Item cum Commentario ab eo ipso Scripto. Duaci, 1616, 

Item Atrebati, [Arras,| 1628. Item Francofurt. 

(Item, Opera Omnia cum Commentariis 

D. A. Gazeii, Ordinis S. Benedicti; ab eodem denuo recog- 

1. De Institutis Renuntiantium, sive Ccenobiorum, Libri Duo- 

sepissime. 
semel vel bis. 

148 Cassius, Dio, s. Dion. Historia Romana, Gr. et Lat. Franco- 228 
514 


149 Cassioporus, Marcus [Magnus] Aurelius, Senator. 


1. Historia Tripartita ex Socrate, Sozomeno, et Theodoreto. 


Francofurt. 1588. fol. 


Item, Basil. 1523. fol. (ap. Opera 


Omnia, &c., opera et studio J. Garetii, Ordinis S. Bene- 
dicti, e Congregat. S. Mauri. Venet. 1729. 2 tom. fol.) 


subinde. 


f See before, n. 2, on Ansegisus, 
No. 39. 

& The year in which he died. After 
the murder of Henry IV. of France he 
came into England, and was made a 
Prebendary of Westminster and of Can- 
terbury by James I. He was one of 
those learned men who wished to have 


formed a union between Roman Ca- 
tholic and Protestant Churches,—an 
impossibility. 

h Born at Bruges 1515. Died 1855. 

i The edition of Gazzeus is not com- 
plete, having in some instances been 
subjected to castration in obedience to 
the Index Purgatorius. See my re- 


Index of Authors, 


2. [Chronicon, &c. (Inter Historie Romane Scriptores. Fran- 
cofurt. 1588. Grischov.] semel. 

3. Commentarius in Psalmos. Paris. 1519. [In Ps. 44. et in 
Cantica.| (ap. Operum ut supra, t.2.) dis. 

4. Variarum Epistolarum Libri Duodecim. Lugdun. 1595. 
8vo. Item ap. t.11. Lugdun. 1677. fol. (ap. Operum, ut 


supra, t.1.) - ter. 


150 Castro, Alphonso a, sive de. Adversus Omnes Heereses Libri 1540? 
Quatuordecim. Lugdun. 1546. 8vo. (Venetiis, 1546, ad Signum 


Spei. 8vo.) semel.] 


151 [CaraLocus Romanorum Pontificum, (Ciaconii Vite Pontifi- 
cum Romanorum et Cardinalium, &c. Rome, 1677. 4 tom. 


fol.) semel.] 


152 Carena Grecorum Patrum in Beatum Job. (Lond. 1637. fol.) 


510 


Vid. infr. Julianus, No. 425. bis terve. 


153 [CaTENA in Sanctum Johannem a Barthol. Corderio Antwerpi- 


513 


ano, &c. (Antwerp. 1630. fol.) Vid. etiam infr. Severus, 


No. 693. Ep. semel.] 


154 Cave, William, D.D. Canon of Windsor. 


1. Scriptorum Ecclesiasticorum Historia Literaria, a Christo 
nato usque ad Seculum Quatuordecimum, &c. (Lond. 


1688 et 1698. 2 vol. fol.) 


Auctior et melior: Accedunt 


Scriptores Gentiles, Christiane Religionis Oppugnatores, 
Conciliorum Notitia, Appendices ad Annum usque 1517, 
&c. Editio novissima, ab Autore ipso ante Obitum recog- 
nita et auctior facta. Basil. 1741-45*. 2 tom. fol. sepius. 
2. Primitive Christianity, or the Religion of the Primitive 


Christians in the First Ages of the Gospel. 
London, 1676. 8vo. 


Parts. 
1840. 8vo.) se@pe. 


In Three 
Also 1682. 8vo. (Oxford, 


3. The Lives of the Fathers, [which is the Third Part of the 
above.] (Oxford, 1840. 8vo.) subinde. 

4. A Dissertation concerning the Government of the Ancient 
Church by Bishops, Metropolitans, and Patriarchs. Lond. 
1683. 8vo. (At the end of the Oxford Edition of the Pri- 
mitive Christianity, as above, 1840.) semel vel bis. 


marks on the absence from this edition 
of the 11th and 12th chapters of the 
first book, De Institutis, &c., Antiqui- 
ties, b. 7. ch. 3. 8. 6. v. 3. p. 360. n. 37. 
The Basle edition of 1575, fol., is en- 
tire. The Douay, in 2 vols. 8vo., I have 
not seen. 

k This edition, of which I have made 
use for the purposes of the present In- 
dex, is the reprint of the Editio Optima 
of Cave, viz. Oxon. 1740-45. 2 tom. fol., 
which was carefully superintended by 


Dr. Waterland, and containing the 
Fourteenth Century by Henry Whar- 
ton, and the Fifteenth by Robert Geary. 
It was needful to verify my Ancestor’s 
citations generally from his own copy 
of 1688 and 1698: but occasionally I 
have referred to the Basle edition, and 
sometimes to that of Oxford; and, 
wherever I have done so, the edition is 
expressly mentioned by its place and 
date. 


alphabetically arranged. 


155 Cawprey, Zachariah. Rector of Barthomley, Chester. A Dis- 
course of Patronage; being a Modest Enquiry into the Ori- 
ginal of it, and a further prosecution of the History of it; with 
a True Account of the Original of Vicarges. Also some Ex- 
pedients whereby the Just Rights of Patrons are secured, and 
the People’s Liberty of Election indulged. (Lond. 1675. 4to.) 
semel. 

156 CepRENUvs, Georgius. Annales Greco-Latini cum Notis Xy- 
landri. Basil. 1566. fol. (ap. tom. 8 et 9. Byzantine Historie 
Scriptorum. Venet. 1729. fol.) subinde. 

157 CeLERiINus, Papa. Epistola ad Cyprianum. Vid. infr. Cypri- 
anus, No. 217. 

158 [CeLestinus}, Papa. Epistole Decretales, ap. Justelli Biblioth. 
Jur. Canonic. Vid. No. 431. Item in tomis Conciliorum. (ap. 
Labb. et Cossart. Concil. t. 2.) subinde.] 

159 Ce.utotius, Ludovicus, Jesuita. Note in Capitula Gualteri 

Aurelianensis. (ap. p.649. t. 8. Concil. juxt. Ed. Labb. et Cos- 
sart.) Vid. infr. No.441. semel vel bis. 

160 CentuR1& Magdeburgenses™. (Basil. 1624. 3vol.fol.) bis terve. 

161 CuamieErR®, Daniel. Panstratiz Catholice, sive Controversiarum 
de Religione adversus Pontificios Corpus. Genev. 1626. 4 tom. 
fol. 

1. De Canone, &c. (ap. t.1.) semel. 


223 
1670 


1057 


250 


423 


1612 


2. De Jejuniis. (ap. t.3.) semel. 
3. De Eucharistia. (ap. t.4. De Sacramentis.) sepe. 


162 CHarisius, Grammaticus. 
Latin. (Genev. 1622. 4to.) 


163 CHEMNITIUvs °, [ Chemnitz,] Martinus, D.D. Examen Concilii 


In corpore Auctorum Linguze 


1552 


Tridentini. (Genev. 1614. fol.) semel. 


164 [CHRIsToPHORSON, John. 


His Latin Version of the Eccle- 
siastical History of Theodoret P. 


(Colon. Agripp. 1570. fol.) 


See Antiquities, b. 9. ch. 3. s. 1. Vv. 3. p. 302. 1. 43.] 


1 Variously written, Celestinus, Ce- 
lestinus, and Celestinus. 

m Of this book Walch says, (Biblioth. 
Patristic. c.g. s. 91. Jens, 1854. p. 530.) 
In opere hoc que de Patribus, eorum- 
que dogmatibus habentur, ea non om- 
nia tuto sequi possumus; quum varia 
scripta, que adulterina sunt, veris et 
genuinis monumentis Patrum annume- 
rantur. 

n Bayle speaks of him as one of the 
brightest ornaments of Protestantism. 
According to Varillas he had a great 
share in drawing up the Edict of Nantes. 
He became Professor of Theology at 
Montauban in 1612, where he was 
killed by a cannon-ball during the siege 
of that town by Louis XIII. in 1621- 


© An eminent Lutheran Divine, and 
one of the leading Reformers in Ger- 
many. Born at Britzen, 1522. Died, 
1586. 

P The first Edition of the Ecclesias- 
tical Historians in Latin only, by Ro- 
bert Stephanus was published at Basle 
in 1539, by Frobenius and Episcopius. 
Again in 1549, and repeated in 1558 
by Musculus, who himself translated 
the other writers, but employed the 
version of Camerarius for Theodoret. 
Christophorson, following Musculus, 
published a new translation of the 
whole by his own hand, which has 
been often reprinted. The Cologne 
Edition of 1581 is very good. See 
Walch, ch. 3. s.34. n.2. p. 236. 


224 


163 CHRronicon Alexandrinum, alias Paschale. Gr. et Lat. Mona- 


Index of Authors, 


630 


chii, 1615. 4to. Item ap. Byzantine Historiz Scriptores. Paris. 
1688. fol. (ap. t. 4. Ed. Venet. 1729. fol.) subinde. 
Chronicon Antonini Florentini. Vid. supr. Antoninus, No. 42. 
Eusebianum. Vid. infr. Eusebius, No. 275. 
Gervasii, ap. Twysden, int. Historie Anglicane Scrip- 


tores. Vid. infr. No. 777. 


— Malale. Vid. infr. No. 492. 
Marcellini cum Chronico Eusebiano. Vid. infr. Eu- 


sebius, No. 275. 


Item, ap. t. 9. Bibliothecee Maxime. 


Martini Poloni. Vid. infr. Martinus, No. 505. 
Othonis Frisingensis. Vid. infr. Otho, No. 566. 


Prosperi. 


In Append. ad Chronic. Euseb. q. v. ut 


supr. Vid. etiam infr. Prosper, No. 640. 


Saxonicum. Oxon. 1692. 4to. 


(Ed. Edm. Gibson, 694 


e Theatro Sheldoniano, Oxon. 1692.) Item, ap. Spelman. 


Concilia Britannica, q. v. infr. No. 725. 


semel. 


—— Siffridi Presbyteri. Vid. Siffridus, No. 699. 
Sigeberti Gemblacensis. Vid. Sigebertus, No. 700. 
Victoris Tununensis. In Append. ad Chronic. Euse- 
bian. Vid. infr. Eusebius, No. 275. Victor, No. 797. 


166 CurysoLocus, Sanctus Petrus, Archiepiscopus Ravennatis. 
Opera, Lugdun. 1672. fol. Item, Ed. Sebast. Pauli, Venet. 
1750. fol. (Sermones: Editio omnium castigatissima et locu- 
pletata &c. S. Pauli prefatus est, Notasque adjecit, &c. 
Auguste Vindelicorum, 1758. fol.) sepius. 

Sermones 8, 11, 25, 52, 57, 62, 66, 105, 118, 129, 155, 1575 

166. 

167 Curysostomvus, Sanctus Johannes, Archiepiscopus Constanti- 
nopolitanus. Opera omnia. passim. 

I. Opera, Gr. et Lat. Paris. 1616. et apud Commelin. 1617. 
to tom. fol. [or, as the Author gives the dates in Antiqui- 
ties, b. 13. ch. 6. s. 1. (vol. 4. p. 440.) ‘the Paris Edition, 
1609, and that of Commelin, 1617?.”] 


430 


398 


P There is no little difficulty in ac- 
curately describing the early editions of 
the Works of Saint Chrysostome, espe- 
cially with respect to the Editio Du- 
ceana, which my Ancestor chiefly con- 
sulted, and which he sets down here 
and refers to in the body of his Book 
under somewhat different dates. 

The first edition of St. Chrysostome’s 
Works was published in Latin only by 
Aldus at Venice in two tomes, folio, in 
1503; and was reprinted at Basle the 
following year, which Duczeus and Du 
Pin considered to be the most ancient. 
(See Walch, Biblioth. Patrist. c. 2. s. 


12. Jene, 1834. p. 103.) Again, in 
Latin only, by Frobenius, in five tomes, 
folio, at Basle, 1530-33: as well as in 
Latin once more by Fronto Duceus, 
Paris, 1613, in six volumes. (See 
Walch, ibid. ss. 13 and 16. pp. 114 
and 134.) 

But Duceus also commenced an 
Edition of the Whole Works in Greek 
and Latin at Paris in 1609, one of my 
Ancestor’s dates, which edition was 
brought on to the conclusion of the 
sixth tome by the end of 1624, inclusive 
consequently of 1617, which is another 
of my Ancestor’s dates. (See Walch, 


alphabetically arranged. 


295, 


II. Opera, Greece tantum. Etone, 1613. 8 tom. fol. [Referred 
to occasionally by the Author, and used accordingly for 
verifications in some notes and places of this new Edition 


of the Whole Works. } 


III. Opera Omnia, que exstant, vel que ejus nomine circum- 
_ feruntur; ad Manuscriptos Codices Gallicanos, Vaticanos, 
Anglicanos, Germanosque, necnon ad Savilianam et Fron- 
tonianam Editiones castigata; innumeris aucta; Nova 
Interpretatione ubi opus erat, Prefationibus, Monitis, 
Notis, Variis Lectionibus illustrata; Nova 8. Doctoris 

Vita, Appendicibus, Onomastico, et copiosissimis Indi- 

cibus locupletata. Cura et Studio D. Bernardi de Mont- 
faucon. M.B. (Paris. 1718-38. 13 tom. fol.) Item, Venet. 


1780. 14 tom. 4to. 


Item, Paris. 1837. 13 vol. imp. 8vo. 


The several Works of St. Chrysostome, as cited, arranged 
seriatim according to the volumes of the Benedictine Edi- 
tion, collated with their respective order in the volumes of 


the Edition of Savil. 


Tom. I. 


1. Ad Theodorum lapsam. Sav. t.6. p. 55. 

2. Adversus Oppugnatores Vite Monastic. Ibid. p. 161. 

3. Comparatio Regis et Monachi. Sav. t. 7. p. 230. 

4. Ad Demetrium de Compunctione Cordis. Sav. t. 6. p. 138. 
5. Ad Stagyrum a Demone vexatum. Ibid. p. 84. 

6. Contra eos, qui Subintroductas habent. Ibid. p. 214. 


ibid. p. 134.) But previously four vo- 
lumes certainly, if not more, had is- 
sued e prelo Commeliniano between 
the years 1593 and 1597; and these 
being put together made up the old 
sets of ten volumes. 

I have myself seen a set so com- 
pounded, and I have examined another 
in the Library of Sion College, the 
component volumes of which are dated 
as follows: the first five volumes, Paris, 
1621; vol. 6, Paris, 1624, which seems 
to agree partly with the statement of 
Walch ; the seventh volume, Paris, 
1617, which again is one of my An- 
cestor’s dates; while tomes 8, 9, and 
10, are dated Paris 1603, probably a 
reprint e bibliopolio, or e prelo, Com- 
meliniano. See my remarks, Antiqui- 
ties, b. 13. ch. 6. s. 1. v. 4. p- 440. nL I. 
and b. 16. ch. 7. s. 3. v. 6. p- 337. n- 60. 

If we pass on to the seventeenth 
century, we find that in the year 1663, 
Claude Morell reprinted at Paris the 
Commelin Edition of the Commentaries 
on the New Testament in six volumes, 


BINGHAM, VOL. VIII. 


folio, and in 1636, adding seven more, 
he brought out the entire works of this 
great Father in thirteen volumes, of 
which I have also seen a copy, the 
thirteen being bound in twelve. Morell 
employed the Greek text of Savil, Eton 
1613, and retained the old Latin version 
of Anianus, which had previously been 
employed by Duceus, and by his pre- 
decessors. See the second section of 
the Preface of Montfaucon and the 
Benedictines to their new edition, Paris, 
1718-38. 

Grischovius, the translator of my 
Ancestor’s works into Latin, employed 
the Frankfort reprint of Morell’s edi- 
tion, 1697-8, for the purpose of giving, 
as he first did, the citations of this 
Father in extenso. I have verified 
and enlarged and added according to 
the Benedictine, retaining my Ances- 
tor’s references to the volumes and 
pages of Duczeus, and sometimes to 
those of Savil, when needful for the 
sake of perspicuity or corroboration to 
do so. 


Q 


226 Index of Authors, 


7. Quod Regulares Foemine Viris cohabitare non debeant. 
Ibid. p. 230. 
8. Liber de Virginitate, c. 28. Ibid. p. 244. 
g. Ad Viduam Juniorem. Ibid. p. 295. 
10. De Sacerdotio, Libri Sex. Ibid. pp. 1-55. 
11. Cum Presbyter fuit ordinatus Homilia. Ibid. p. 443. 
12. Contra Anomeeos. Ibid. p. 443. 
1. De Incomprehensibili Dei Natura, Homiliz Quinque- 
Ibid. pp. 389, seqq- 
z. De Sancto Philogonio. Sav. t. 5. p. 505. 
3- De Consubstantiali. Sav. t.6. p. 425. 
4. De Petitione Filiorum Zebedei. Sav. t. 5. p. 206. 
5- In Quadriduanum Lazarum, &c. Ibid. p. 271. 
6. De Christi Precibus. Sav. t. 6. p. 714. 
7. Contra Anomceos Constantinopoli. Ibid. p. 434. 
8. In Paralyticum. Sav. t. 5. p. 264. 
13. Contra Judzos et Gentiles, quod Christus sit Deus. Sav. 


t.6. p. 622. 
14. Adversus Judzeos, Homiliz Octo. 
1. Ibid. p. 366. 5- Ibid. p. 320. 
Rivawtin p- 388. Cearets3 p- 336. 
S45 ip. SY): Rae he p- 346. 
Beveatt p- 312. 8.7 ....p. 354. 


15. De non anathematizandis Vivis et Defunctis. Ibid. p. 439- 
16. In Kalendas Homiliz. Say. t. 5. p. 355. 
17. In Lazarum, Homiliz Septem. 

1. Homm. 1, 2, 3, 4. Ibid. pp. 220, seqq. 

2. De Dormientibus, Hom. 5. Ibid. p. 418. 

3. In Lazarum, Hom. 6. Sav. t. 6. p. 670. 

4. De Lazaro in illud, Intrate per angustam, &c. Hom. 7. 

Sav. t. 5. p- 175- 


INTER SpurtiA, Tom. f. 
De Fide et Lege Nature. Sav. t. 6. p. 837. 


Tom. II. 

1. Homilie Viginti Una ad Populum Antiochenum de Statuis. 
Sav. t. 6. pp. 447, seqq. 

2. Catechesis ad Illuminandos. 

1.8 Sav. ibid. p. 851. 2. Ibid. p. 604. 

3. Deemones non gubernare Mundum, et de Diabolo Tentatore, 
Homiliz Tres. Ibid. pp. 680, 690, 644. 

4. De Peenitentia, Homiliz Novem. Hom.1. Ibid. p. 763. 
Hom. 5. juxt. Sav. Hom. r. de Jejunio. Ibid. p. 824. 


q Sive, In eos, qui Pascha jejunant. to the Editio Duceana. 
r This is Hom. 5, according to Savil, 8 This is Hom. 60, in the Editio 
and Hom. 6, contra Judeos, according Duceana, t. 1. p. 796. 


alphabetically arranged. 


Hom. 8. juxt. Sav. Hom. 2. de Jejunio. Ibid. p. 830. 


5- Homiliz Panegyrice in Solemnitates. 


$y; 
12. 
¥3. 
14. 
Ie. 


16. 


17. 
18. 


19. 


20. 
Or. 
22. 
23. 
24. 
25. 
. Laudatio Sancti Barlaam. Ibid. p. 493. 


- In Diem Natalem Christi. Sav. t. 5. p. 511. 
2. De Baptismo Christi. Ibid. p. 523. 

3- In Proditionem Jude, Homiliz Due. Ibid. p 547- 
4. De Ceemeterio et Cruce. Ibid. p. 563. 

5- De Cruce et Latrone, Homilize Due. Ibid. p. 567. 
6. 
7 
8 
9 
ro 


De Resurrectione. Sav. t. 6. p. 703. 


. Contra Ebriosos et de Resurrectione. Sav. t. 5. p. 581. 
- De Ascensione Domini. Ibid. p. 595. 

- De Pentecoste, Homiliz Due. Ibid. pp. 602, 610. 

. De Laudibus Pauli Apostoli, Homiliz Septem. Sav. 


t. 8. pp. 33, seqq. 
In Sanctum Meletium. Sav. t. 5. p. 537- 


In Sanctum Lucianum. Ibid. p. 529. 

In Sanctum Babylam. Ibid. p. 438. 

Liber in S. Babylam et contra Gentes. Ibid. p. 442. 

In Sanctos Martyres Juventinum et Maximinum. Ibid. 
P- 553- 

In Sanctam Pelagiam, Homilize Duz. Ibid. p. 482. 

In Sanctum Ignatium Martyrem. Ibid. p. 498. 

In Sanctum Eustathium, Episcopum Antiochenum. 
Ibid. p. 628: 

In;Sanctum Romanum Martyrem, Homiliz Due. Ibid. 
pp. 488, 842. 

In Maccabeos Homilie Tres. [hid. p. 633. 

In Sanctas Bernicen et Prosdocen, &c. Ibid. p. 473- 
De Sanctis Martyribus. Abest ab Edit. Sav. 

Non esse ad gratiam concionandum. Sav. t. 8. p. 93. 

In Martyres. Sav. t. 5. p. 618. 

In Sanctum Martyrem Julianum. Ibid. p. 621. 





— Sancte Drosidis. Ap. Sav. deest. 
Martyrum Agyptiorum. Ibid. p. 519. 





- In Sanctum Phocam Martyrem. Ibid. p. 826. 
. In Omnes Martyres totius Orbis. Ibid. p. 614. 


InTER Dusia ET Spuria, Tom. II. 


1. De Fato et Providentia, Hom. 2da e Sex. Sav. t. 6. p. 866. 
2. In Occursum Christi. Sav. t.5. p.872. 


Tom. III. 
Homiliz in queedam loca Novi Testamenti. 


1. In Parabolam Debitoris, &c. Sav. t.5. p. 196. 
2. In illud, Pater si possibile est, &c. Ibid. p. 213. 
3- In illud, Angusta est porta, &c. Ibid. p. 137. . 


Q2 


227 


228 


> 


17. 


Lal 


Index of Authors, 


. In Paralyticum per tectum demissum, &c. Ap. Sav. deest. 
. In Inscriptionem Altaris et in Principium Actorum, Homilize 


Quatuor : 

1. In Inscript. &c. Sav. t. 6. p- 722. 

2. In Princ. Act: &c. Sav. t. 5. p. 274. 

3. De Utilitate, &c. Sav. t.8. p. 111. 

4. Cur in Pentecoste Acta legantur. Deest in Sav. 


. De Mutatione Nominum, Homilize Quatuor. 


1. Saulus adhuc spirans, &c. Sav. t. 8. p. 60. 
2. De Ferendis Reprehensionibus, &c. Sav. t.5. p. 282. 


. In illud, Si esurierit, &c. Ibid. p. 304. 





Salutate Priscillam, &c., Homilize Duz. Hom. 1. 
Sav. ibid. p. 314. Hom. 2. ibid. p. 321. 

Propter fornicationes, &c. Ibid. p. 330. 

Mulier alligata est, &c. Ibid. p. 937. 

Habentes eundem Spiritum, &c., Homilie Tres. 
Hom. 1. ibid. p. 368. Hom. 2. p.375. Hom. 3. p. 382. 











. In Heliam et Viduam. Sav. t.8. p. 26. 

. De non evulgandis Fratrum peccatis. Sav. t. 6. p. 695. 

. Non esse desperandum, &c. Sav. t.8. p. 75. 

.In Eutropium, Homilie Due. Hom.1. Say. t.8. p. Si: 


Hom. 2. Sav. t. 5. p. 100. 


. Opuscula de Motibus Constantinopolitanis, deque iis, que 


ad utrumque ejus exsilium spectant. 
1. Sermo antequam iret in Exsilium. Sav. t.8. p. 259. 
2. Sermo post Reditum. Ibid. p. 263. 
3. Quod nemo leditur nisi a se ipso. Sav. t. 7. p. 36. 
4. In eos, qui scandalizati, &c. Ibid. p. 1. 

Ex Epistolis: 

1. Ad Innocentium Papam. Ibid. p. 154. 
2. Ad Olympiadem, &c. Ibid. p. 51. 


Tom. IV. 


. In Genesim Homilie Sexaginta Septem: Homm. 1, 4, 6, 7, 


8, 10, IT, 27, 30, 33) 48, 54, 50. Sav.t.1. pp. 1, seqq. 


. In Genesim Sermones Octo. Sav. t. 5. pp. 1, seqq. Serm. 1. 


Serm. 4. 


. De Anna, Sermones Quinque. Ibid. pp. 50, seqq. Serm. 2. 


Serm. 4. 


.De Davide et Saule, Homilize Tres. Hom. 1. Sav. t. 8. 


p-10. Hom. 2. Sav. t.5. p. 83. Hom. 3. ibid. 


Tom. V. 


. Expositio in Psalmos. Sav. t.1. pp. 1, seqq. Ps. 5, 9, 44, 


49, 112, 114, 115, 117, 119, 127, 133, 137, 140, 144, 1495 
150. 


alphabetically arranged. 


2. Opuscula dubia et spuria in Psalmos. 
1. In locum Ps. 48. Ne timueris quum dives factus, &c. 


Sav. t.5. p. 113. 
2.In locum Ps. 145. Lauda, anima mea, Dominum. 
Ibid. p. 540. 
Tom. VI. 
1. Interpretatio in Isaiam Prophetam: cc. 1-8. Sav. t. r. 
p- 1016. 


2. Homiliz Sex in locum Isaiz, c.6. Vidi Dominum seden- 
tem, &c. Sav. t.5. pp. 127, seqq. 

3. De Prophetiarum Obscuritate, Homiliz Duz. Sav. t.6. 
pp- 649, 658. 

InTER SpuRIA. 

Opus imperfectum in Mattheum. Ap. Sav. deest. Homm. 2, 

38; 44, 48. 
Tom. VII. 

Homiliz in Mattheum. Sav. t.2. pp.1,seqq. Homm. 1, 6, 
7,9, II, 16,17, 19, 20, 22, 23, 26, 29, 32, 33, 37> 41, 42, 475 
49> 51s 52s 54s 55» 56, 63, 67, 68, 69, 71, 72, 73> 74s 82, 83. 


‘Tom. VIII. 
Homilie in S. Johannem Evangelistam Octoginta Octo. Sav. 
ibid. pp. 555, 8eqq. Homm. 1, 10, 24, 25, 44, 61, 72, 77. 


INTER Spurtia. 
1. In illud, Simile est Regnum Celorum, &c. Ben. Append. 
p. 104. Sav. t. 5. p. 708. 
Attendite ne Eleemosynam vestram, &c. Ben. Ap- 
pend. p.93. Sav. t. 7. p. 486. 





Tom. IX. 
1. Homiliz in Acta Apostolorum Quinquaginta Quinque. Sav. 
t.4. Homm. 4, 18, 19, 21, 23, 24, 30, 37. 
2. Homiliz in Epistolam ad Romanos Triginta due. Sav. t. 3. 
pp- 1,seqq. Homm. 7, 14, 16, 24, 29. 


Tom. X. 

1. Homilie in Epist. ad Corinthios Quadraginta Quatuor. 
Say. t. 3. pp. 243, seqq. Homm. 2, 3, 14, 15, 24, 26, 27, 
28, 30, 35, 30, 38, 40, 41. 44. 

2. Homilie in 2 Epist. ad Corinthios Triginta. Sav. ibid. 
pp. 541, seqq. Homm. 2, 3, 5, 14, 15, 18, 20, 26, 29. 

3. Commentarius in Epistolam ad Galatas. Sav. ibid. p. 709. 

Ime:4, 
Tom. XI. 
- Homiliz in Epist. ad Ephesios Viginti Quatuor. Say. t. 3. 
pp. 763,seqq. Homm. I, 3, 4, 5, II, 13, 14, 23- 


~ 


229 


230 Index of Authors, 


2. Homiliz in Epist. ad Philippenses Quindecim. Sav. t. 4. 
pp. 1, seqq. Homm. 1, 3, 15. 

3- Homilie in Epist. ad Colossenses Duodecim. Sav. ibid. 
pp- 89, seqq. 

4. Homilie in 1 Epist. ad Thessalonicenses Undecim. Sav. 
ibid. pp. 161, seqq. Homm. 5, 6, 10, 18. 

5. Homiliz in 2 Epist. ad Thessalonicenses Quinque. Sav. 
ibid. pp. 221, seqq. Hom. 3. 

6. Homilie in 1 Epist. ad Timotheum Octodecim. Sav. ibid. 
pp. 249, seqq. Homm. 5, 6, 9, 10, 11, 13, 14, 35. 

7. Homiliz in 2 Epist. ad Timotheum Decem. Sav. ibid. pp. 
329, seqq. Homm. 1, 2, 10. 

8. Homiliz in Epist. ad Titum Sex. Sav. ibid. pp. 381, seqq. 
Homm. 1, 2, 3; 5: 


Tom, XH. 

1. Homiliz in Epist. ad Hebrzos Triginta Quatuor. Sav. t. 4. 
pp. 427,seqq. Homm. 4, 13, 14, 15,17, 22, 31. 

2. Liturgia S. Chrysostomi. Sav. t.6. p.g83. Item ap. t. 2. 
Biblioth. Patr. Gr. Lat. per Fronton. Duceum. Paris. 
1624. q. V. 

Tom. XIII.t 
Palladii Dialogus de Vita Chrysostomi. Ap. Sav. deest. 


[The passages, which the Author has in some few instances 
cited expressly from Sir H. Savil’s edition, have been verified 
also from the Benedictine, and the reference given accord- 
ingly. | 

IV. Opera Latine tantum. Paris. 1613." 6 tom. fol. (Basil. 
1558. 5 tom. fol.) subinde. 
1. Hom. 5. de Resurrectione. 
2. Hom. 6. de Peenitentia. 
3. In illud, Attendite ne Eleemosynam faciatis &c. Apud 
Albertinum De Eucharistia, q. v. 
4- Homilia de Laudibus Evangelii. 
Archieratico, p. 79. q. Vv. 
5- Hom. 26. in Matth. (ap. t.1. Ed. Paris. 1588.) 


Apud Habertum in 


t This volume also contains a Cata- 
logue of the works in the order accord- 
ing to the edition of Morell, Frankfort, 
1697-98. 12 tom. fol., and another se- 
riatim according to that of Sir H. Savil, 
as above. 

a Quam editionem nonnulli multum 
luudant ac prioribus lonye preferunt. 
Walch. Biblioth. Patrist. c. 2. s. 16. 
Jenz, 1834. p- 134. This edition, which 
my Ancestor sometimes refers to, call- 
ing it the old translution of Anianus, 
was brought out by Fronto Duczus, 


while engaged in publishing six vo- 
lumes of Chrysostome’s Works in Greek 
and Latin at Paris, between 1609 and 
1624. See Walch, ibid. The former 
editions alluded to by Walch, as above, 
were printed at Basle, 1525, 1530, and 
1558, in five tomes, folio. The last date 
indicates the edition of Frobenius. The 
next editions were printed at Paris, 
1588, and again 1613, as above; and 
this is the Latin text of Duczus’s 
Chrysostome in Greek and Latin. 


alphabetically arranged. 


231 


6. Epistola ad Cesarium. Apud Albertinum ut supr. p. 


532. q. Vv. 


Item apud Le Moyne, Varia Sacra. 


168 Cuytrzus*, David. De Statu Ecclesiarum in Grecia, Asia, 1558 
&c.¥ (Francofurt. 1583. 12mo.) semel. 

169 Cicero, Marcus Tullius. Opera. Genev. 1646. 4to. Lugdun. 
Batav. 1692. (Ed. Wetsten. Amstel. 1724. 16 vol. r2mo.) sub- 


inde. 


1. Pro Sexto Roscio Amerino. 


2. In Verrem. 
3- In Catilinam. 


4- Questiones Tusculane. 


5- De Legibus. 
6. De Officiis. 


170 CINNAMUS, Johannes, cognomine Grammaticus. Historiarum 1160 
Libri Sex, Gr. Lat., cum Notis Jacobi Du Fresne. Paris. 1670. 
fol. (ap. Byzantine Historie Scriptores. Venet. 1723. tom. 13.7) 


semel. 


171 CLacert, William, D.D. Preacher to Gray’s Inn. Of the Unity 1683 
of the Church. (Lond. 1693. 8vo.) semel. 
172 CLEMENS Romanus, Sanctus. (ap. Cotelerii Patres Apost.t.1. 163 
Antwerp. 1698.) Item, ap’ Gallandium, t.1. sepius. 
1. Epist. 1. ad Corinthios: ss. 17, 21, 40, 42 48, 49. 
2. Recognitiones: 1, 2. c. 9. 1. 3. cc. 57,67. 14. ¢.32. 1.5. 
c. 16. 1.6. ce. 9, 15. 1. 10. ¢. 71. 


3- Epist. ad Jacobum. 
4. Homilia Nona. 


173 CLEMENS, Alexandrinus. Opera, Gr. et Lat. Paris. 1641. fol. ® 


192 


(Recognita et illustrata per Johannem Potter, Episc. Oxon. 
E Theatro Sheldoniano, Oxon. 1715. 2 tom. fol.») Item, 


Venet. 1757. 2 tom. fol. 


x His family name was Kochhafe or 
Rochhafe. He was an able Lutheran, 
and a zealous promoter of the Reform- 
ation. Educated between the Univer- 
sities of Wittemberg, Heidelberg, and 
Tubingen, and eventually one of the 
Professors at Rostock. Died in 1600. 

y A very rare book. Consult also 
Darling’s Cyclopedia Bibliographica, 
Lond. 1854. under Schittzius. 

z According to the arrangement in 
Darling’s Cyclopedia as above. It is 
considered the best written of all the 
Byzantine Histories. a 

a This book, by Daniel Heins, is the 
improved reprint of the edition of Syl- 
burgius at Heidelberg, by Commelin, 
I 592- fol. 

‘Tam prestans tamque splendida 


sepius. 


est editio hee,’ says Walch, Biblioth. 
Patrist. ch. 2. s. 17. (Jen, 1836. p. 
153-) ‘ut haud quidquam esse videatur, 
quo ornatus illius augeri possit. Con- 
suluit Potterus diligenter non solum 
codices Clementis impressos, quotquot 
reperiri potuerunt, sed etiam manu 
exaratos ; interpretationem Latinam 
partim ipse composuit, partim emen- 
davit ; pretereaque Variorum Notas 
una cum suis adjecit.’— Dr. Potter, ori- 
ginally a college-pupil of the learned 
Joseph Bingham, while Fellow of Uni- 
versity College, was a very young man, 
when he brought out this excellent 
edition of Clement. See the Life of 
the Author, prefixed to the first volume 
of this edition of his Works. 


232 


Index of Authors, 


Citations according to the order of the Editions of 1715 and 1757. 


Tom. I. 
1. Cohortatio ad Gentes. 
2. Pedagogus, Libri tres. 
3. Stromata, Libri 1—4. 

Tom. II. 


1. Stromata, Libri 5—8. 


N 


. Quis Dives salvetur, cum Notis Combefisii. 


[Exstat etiam 


apud Combefisii Auctarium Novissimum, Paris.1672. Item 
in Eusebii Hist. Eccles. 1. 3. ¢. 23. q. v.] 
3. Ex Scripturis Propheticis Eclogee. [Exstat etiam ap. Com- 


befis. ibid.] 


SEPARATIM. 
Hypotyposeos Liber Quintus; ap. Moschi Pratum Spiri- 


tuale. 


Liber Sextus; ap. Eusebit Hist. Eccles. 1. 2. c. 1. 


174 CLemMENs V.¢ Papa. Clementinarum, 1. 3. tit. 10. c. 1. (ap. 


1305 


Corp. Jur. Canon. t. 3. p. 211. juxt. Ed. Lugdun. 1671.) 

















semel. 

175 Curmacus 4, Sanctus Johannes. Opera Omnia, Gr. et Lat., In- 564 
terprete Matthzeo Radero. Soc. Jes. Sacerd. (Paris. 1633. fol.) 
Item ap. tom. 10. Biblioth. Max. Lugdun. 1677. subinde. 

176 CLuvERtvs, [ Cluvier,| Philippus. Italia Vetus. Lugdun. Batav. 1609 
1622. (Itidem, 1624. 2 tom. fol.) 

177 Copex Canonum Ecclesie Universe. Vid. infr. Justellus, No. 
431. 

178 Ecclesice Africanee. Vid. ap. Justellum, vel ap. 
Concilia ex Edit. Labb. et Cossart.¢ t. 2. No. 441. 

179 Ecclesize Greecee. Vid. infr. Ehinger. No. 256. 

180 Ecclesie Romane. Vid. infr. Justellus, No. 
431. 

181 Theodosianus. Vid. infr. Theodosius, No. 756. 

182 Justinianus. Vid. infr. Justinianus, No. 433. 

183 Copinvus, Georgius, Curopalataf. 1460 


1.De Originibus, [s. Antiquitatibus] Constantinopolitanis. 


¢ Bertrand de Gouth. He appro- 
priated to his own use, as Pope, the 
first year’s revenue of all the English 
benefices. Hence the payment of jfirst- 
fruits, eventually forming the fund 
called Queen <Anne’s Bounty. He 
also abolished the Order of the Tem- 
plars. 

d He was a celebrated ascetic; a 
pupil of St. Gregory Nazianzen. He 
renounced the world at the age of six- 
teen, and, retiring to the desert, even- 


tually became Abbot of the Monastery 
of Mount Sinai in the year 600. He 
died in 605. 

e Which has been used in this edi- 
tion for the purpose of verifying the 
citations from that Codex. : 

f He held the office of Comptroller 
of the household at the Court of the 
last Emperor of Constantinople, and is 
supposed to have survived the capture 
of the city by the Turks. 


alphabetically arranged. 


233 


(ap. tom. 18. Byzantin. Hist. Scriptor. Venet. 1729. fol.) 


semel. 


2. De Officiis Ecclesiz Constantinopolitane, Gr. et Lat., cum 
Notis Jacobi Gretseri. Paris. 1648. fol. (ap. tom. 20. 
Byzantin. Hist. Scriptor. Venet. 1729. fol.) dis. 


184 CoLLaTIo inter Catholicos et Donatistas: (ad calcem Optati. 


Paris. 1679. fol.) Item inter Concilia in ordine suo. (ap. 


Labb. t. 2.) sepe. 


185 Conuario inter Catholicos et Arianos: (ap. Mabillonium De 


Cursu Gallicano.) Vid. infr. No. 485. 


semel. 


186 CotiectTio Canonum. Witteberge, 1614. 4to. Vid. infr. Osi- 


ander, No. 563. 








187 
lum, infr. No. 431. 
188 ComBEFisIus 8, Franciscus. 


Constitutionum Ecclesiasticarum. Vid. ap. Justel- 


1650 


I. Greeco-Latine Patrum Bibliothece Novum Auctarium. 
Tomus Duplex, alter Exegeticus, alter Historicus et Dog- 
maticus. (Paris. 1648. fol.) subinde. 


Tom. I. 
1. Asterii Amasez Episcopi Homilie. p. 1. 
2. Chrysostomi Hom. in Annuntiationem S. Marie. p. 601. 
3- Anastasii Sinaite Oratio de Sacra Synaxi. p. 849. 


Tom. II. 
Historia Monothelitarum cum Variis Monumentis Patrum. 


II. Bibliothecze Greecorum Patrum Auctarium Novissimum, in 
quo varia Scriptorum ecclesiasticorum, antiquioris, medii, 
et virgentis evi Opuscula, Gr. et Lat., cum Notis. (Paris. 


1672. fol.) subinde. 


~~ 


. S. Hyppoliti, episcopi et Martyris, Demonstratio de Christo 


et Antichristo. part. 1. p. 26. 
2. Clemens Alexandrinus: Quis Dives salvetur, [s. salutem 
consequi possit]. ibid. p. 163. 
3- Idem: Ex Scripturis Prophetarum electa. ibid. p. 197.’ 
4. Severiani, Gabalorum episcopi, de Mundi Creatione Ora- 


tiones Sex. ibid. p. 211. 


5- Photii, Patriarche CP., ad Episcopum Aquileiensem Epi- 


stola. ibid. p. 529. 


189 ComBER, Thomas, D.D. Dean of Durham in 1691. }. 


& A Dominican. It is said that in 
1655 the French Clergy allowed him a 
pension in order to enable him to pub- 
lish his Bibliotheca Patrum Conciona- 
toria, hoe est, Anni totius Evangelia, 
which first came out at Paris in 1662 
in eight tomes, folio. The Auctarium 


1680 


NVovum had appeared previously: the 
Auctarium Novissimum was of later 
date. His Latin versions are some- 
times obscure. 

h Died eight years afterward in 1699, 
before he had completed the fifty-fifth 
year of his age. 


234 Index of Authors, 


1. Of Liturgies, in Two Parts. (Lond. 1690. 8vo) subinde. 

2. Companion to the Temple; or, A Help to Devotion in the 
Use of the Common Prayer, in Two Parts, (Lond. 1679. 
8vo.) semel. 

[The first of these, under the title of A scholastic History of 
the primitive and general Use of Liturgies, is found in the 
fifth volume of the last edition of Comber’s Companion to 
the Temple, &c. Oxford, 1841. 7 vol. 8vo.] 

3. Roman Forgeries in the Councils during the First Four 
Centuries, together with an Appendix concerning the For- 
geries and Errors in the Annals of Baronius. Lond. 1689. 
4to.] semel. 

190 CommopIANus [al. Gazzus]. Instructiones adversus Paganos, 
ad calcem Cypriani ex Edit. Rigaltii, Paris. 1661.—Alias: In- 
structiones adversus Gentium Deos tempore Constantini com- 
posite, nunc primum typis mandate. Tulli Leuc. 1650. 4to. 
—lItem ap. Biblioth. Max. t. 27. p. 12. (ap. Gallandium, t. 3. 
p. 621.] seme vel bis. 

191 [Concru1a Sacrosancta. Vid. infr. Crabbeus, No. 207, et Lab- 
beus, No. 441.] passim. 

192 ConsTANTINUS Magnus. 

1. Epistole Varie: ap. Eusebii Hist. Eccles. q. v. Item, ap. 
Socratis Hist. Eccles. q. v. 

2. Oratio ad Sanctos: ap. Eusebiwm ubi supra, q. v. 

193 ConstituTionuM Apostolicarum Libri Octo. Apud Cotelerii 
Patres Apostolicos, t.1. (Antwerp. 1698. 2 tom. fol.) Item 
ap. t. 1. Conciliorum, juxt. Ed. Labb. Lutet. Paris. 1671. Item 
ap. Gallandium, t.3. passim. 

i194 ConsTITUTIONES Ecclesie Alexandrine. Vid. ap. Bevere- 
gium. (Pandect. t. 2.) Canones Dionysii Alexandrini, p. 1. Petri 
Alexandrini, p.8. Responsa Canonica Timothei Alexandrini 
Episcopi, p. 163. Canones Theophili Alexandrini, p. 170. 
Epist. Canonic. Cyrilli Alexandrini, p.175. sepius. 

195 [Contivus. Annotationes in Institutiones Justiniani: ap. Corp. 
Jur. Civil. Vid. infr. Justinianus, No. 433. semel vel bis. | 

196 [CortoLanus. Summa Conciliorum Omnium, &c. Antwerp. 
1623. fol. Paris. 1645. fol. See Antiquities, b.11. ch. 5. s. 10. 
V. 4. p.g2. n. 66.] 

197 CorNELIUs, Episcopus Romanus. Epistole. 

1. Alie apud Cyprianum, q.v.  subinde. 

2. Alize in Eusebii Hist. Eccles., q.v. subinde. 

198 [Corpus et Syntagma Confessionum Fidei, que in diversis 
regnis et nationibus Ecclesiarum nomine fuerunt authentice 
edit. (Genev. 1612. 4to.) Item Aureliz ‘Allobrogum, 1612. 
4to. semel.| 

199 [Corpus Auctorum Lingue Latinz. Genev. 1622. 4to. semel 
vel bis. | 


326 


325 


251 


alphabetically arranged. 


235 


200 [Corpus Poetarum Latinorum. Lugdun. Batav. 1603. 4to. 
(Lond. 1713. 2 tom. fol.) Item Lond. 1848. 8vo. subinde.] 


201 Corpus Juris Civilis, &c. 


Vid. infr. Justinianus, No. 433. 


202 Corpus Juris Canonici. Rome, 1582. 4 tom. fol. Item Colon. 


1717. 2 tom. 4to. (In tres partes distinctum, Glossis Diverso- 
rum illustratum, Gregorii Pape XIII. jussu editum ; com- 
plectens Decretum Gratianii, Decretales * Gregorii IX., Sex- 
tum Decretalium Bonifacii VIII., Clementinas!, Extravagantes 
Johannis XXII., Extravagantes communes, &c. Accesserunt 
Constitutiones nove summorum Pontificum hactenus deside- 
rate, que Septimi Decretalium loco esse possint; necnon 
Annotationes Antonii Naldi, &c. Editio novissima™, cum 
priscis castigatissimisque Editionibus ad amussim collata et 
innumeris expurgata mendis, &e. Lugdun. 1671. 3 tom. fol.) 
passim. 

1. Decreti Pars Prima: Distinctiones, &c. 
Secunda: Causz et Questiones, &c. 
3- De Peenitentia: Distinct. 2. c. 2. 
4. Decreti Pars Tertia, sive De Consecratione: Distincti- 


ones, &c. 


5- Decretales Gregorii 1X.: Libri et Tituli, &c. 


203 Cosin, John, D.D. Bishop of Durham ®. 


1640 


1. The History of Popish Transubstantiation; to which is 
prefixed and opposed the Catholic Doctrine of the Holy 
Scripture, the Ancient Fathers, and the Reformed 
Churches, about the Sacred Elements and Presence of 
Christ in the Blessed Sacrament of the Eucharist. (Lond. 


1676. 8vo.) semel vel bis. 


i First collected by Ivo Carnotensis, 
(Bishop of Chartres in France,) about 
the fourteenth year of Henry I. of 
England, and afterwards corrected, anno 
1150, by Gratian a Benedictine monk, 
who is said to have spent nearly twenty- 
four years, while resident at a monas- 
tery in Bologna, in the composition of 
his great work, which forms so prin- 
cipal a part of the Canon Law. 

k Collected from the authoritative 
Epistles of the Popes by order of Gre- 
gory IX., in five books; to which Boni- 
face VIII. added a sixth from similar 
sources. 

1 Which are the Decrees of Pope 
Clement V. See No. 174, preceding. 

m And perhaps the best of the nu- 
merous reprints some with and some 
without the Glosses. I have much 
wished to collate the Roman edition of 
1582, to which my Ancestor refers, 


with that of Lyons, 1671, which I have 
used for verifying; but I have not been 
able to meet with a copy of the book 
under the former date. The Lyons 
edition is said to have all the Glosses 
complete «: but I believe that some of 
them have been omitted, or adapted by 
apparently slight alterations to the re- 
quirements of the dndex Expurgato- 
rius, or in such a way as to coincide 
with the dogmas of Rome at the date 
of the edition, however such changes 
were at variance with the doctrines or 
practices of Antiquity. This is not 
wonderful, considering how many in- 
stances we meet with of a similar kind 
in other works, especially in some which 
have been re-edited since certain pas- 
sages in the original editions were found 
to make against the Papacy and for the 
points of the Reformation. 

1 To which office he was raised from 


* See Mr. Darling’s Cyclopedia Bibliographica, Lond. 1854. col. 780. 


236 


Index of Authors, 


2.A Scholastical History of the Canon of the Holy Scrip- 
ture, or the Certain and Indubitable Books thereof. 
(Lond. 1683. 4to.) subinde. 
204 CoTELERIUvS, [Cotelier,] Johannes Baptista, Societatis Sorbo- 1660 


nice Theologus. 


I. SS. Patrum, qui Temporibus Apostolicis floruerunt Opera. 
Recensuit et Notulas aliquot aspersit Johannes Clericus. 
Adduntur in Appendice Beveregii Codex Canonum Vin- 
dicatus, Usserii Dissertationes Ignatiane, et Pearsonii 
Vindiciz Epistolarum Ignatii. Antwerp. 1698. 2 tom. fol.) 


Item Amstelodami, 1724. 2 tom. fol.° 


sepissime. 


Tom. I. 


1. Hermes Pastor. 


2. Constitutiones Apostolicz. 


3. Canones Apostolici. 
4. Epistola Clementis ad 


Tom. 
Epistola Ignatii ad Magnesianos. - 
.. Smyrnenses. 
.... Philadelphianos. 


5 
6:5 


Be: 


Jacobum. 


II. 


8. Epistola Pseudo-Ignatii ad Magnesianos. 


g. Ignatii Martyrium. 
10. Polycarpi Martyrium. 


In APPEND. Tom. II. 
11. Beveregii Codex Canonum Ecclesie Universalis Vin- 


dicatus. 


12. Usserii Dissertationes de Epistolis SS. Ignatii et 


Polycarpi. 


13. Pearsonii Vindicie Epistolarum Ignatii. 
[II. Ecclesize Greece Monumenta, e MSS. Codicibus, Gr. et 
Lat., cum Notis, &c. Paris. 1677. 3 tom. 4to. seme. ] 


the Deanery of Peterborough, from 
which he had been previously ejected 
during the Commonwealth, soon after 
the Restoration. He died in 1672. 

o This is regarded as the Editio Op- 
tima, containing as it does, in addition 
to what the former represents, the fol- 
lowing items : 

T. Brunonis Judicium de Auctore 
Canonum et Constitutionum Apo- 
stolicarum. 

Isaac Vossius et Day. Blondellus de 
Ignatio. 

H. Burtoni, J. Boisii, et J. Davisii 
Animadversiones in Epistolas Cle- 
mentis, aspersis notulis J. Clerici. 

J.Clerici Dissertationes Due : 


1. De Constitutionibus Apostolorum. 

2. De Epistolis Ignatianis. 

Also the Epistle of Ignatius to the 
Romans is substituted from the Colber- 
tine MSS., and the Martyrdom of Igna- 


‘tius according to the Colbertine is 


added. See Darling’s Cyclopedia, &c. 
But, this edition of Cotelerius not 
having appeared till the year after my 
Ancestor’s death, I have thought it 
best to verify references according to 
the copy with which he was himself 
so well acquainted. I have used it not 
only for the Epistles, &c., and for the 
notes of Cotelerius thereon, but also 
for the Apostolical Canons and Con- 
stitutions. 


alphabetically arranged. 


zo5 Corovicus, Johannes. Itinerarium Hierosolymitanum. (Ant- 
werp. 1619. 4to.) subinde. 

206 [Covarruvias, Episcopus Segobiensis. Opera omnia. Fran- 
cofurt. 1592. 2 tom. fol. (Cum Notis Johannis Uffelii, Ant- 
werp. 1638. 2 tom. fol.) semel.] 

207 CraBBEvus, [Crabbe, or more correctly Crabbé,] Petrus. Con- 
cilia Generalia et ProvincialiaP. (Colon. 1551.3 tom. fol.) sepe. 

208 [CRaAKANTHORP, Richard, D.D. Chaplain to King Charles I. 
Defensio Ecclesize Anglicane contra Marci Antonii de Domi- 
nis [Dominicy], D. Archiepiscopi Spalatensis, injurias. (Lon- 
dini, 1625. 4to.) Also in the Library of Anglo-Catholic 
Theology, Oxf. 1847. 8vo. semel. | 

209 [Cranrzius, Albertus. Metropolis: sive, Historia Saxonie. 
Francofurt. 1590. fol. (Basil. 1568. fol.) Colon. 1574. 8vo. 
semel. | 

210 [CrecceLivus. Collectanea de Origine et Fundatione Ordinis 
Monastici. (Francofurt. 1614. 4to.) semel. 

211 Cresconius Afer. Breviatio Canonum: ap. Justellum in Bibli- 
otheca Juris Canonici. Vid. infr. No. 431. semel. 

212 Criticat History of the Creed. [The History of the Apostles’ 
Creed, with Critical Observations on its Several Articles. 
Anonymous4, Lond. 1702. 8vo.) bis terve. 

213 Critic Sacri: s. Annotata Doctissimorum Virorum [S. Mun- 
steri et aliorum] in Vet. et Nov. Test., &c. (Amstel. 1698- 
1732. 13 tom." fol.) semel. [Yet in truth it is not this 
book which the Author cites, (Antiq. b.8. ch. 6. s. 16. v. 3. 
p- 98. n. 51.) but Poli Synopsis Criticorum, t. 5. p. 1895, ac- 


1600 


1550 


1600 


59° 


cording to the London edition of 1660 in g vols. fol. 


afterwards under Poole. ] 


214 Criroputus, s. Critopylus, Metrophanes §. 


See 


Confessio Fidei 1623 


Ecclesiz Orientalis; Gr. et Lat. (Helmstad. 1661. 4to.) semel. 


P The citations of the Councils are 
frequently made by my Ancestor ac- 
cording to the text of Crabbe, but 
more generally according to the edition 
of Labbe and Cossart, which I have 
almost entirely used, except in special 
cases, where the difference of the read- 
ing materially affects the sense, or 
clauses are omitted which appear in the 
older text. 

q Peter King, Recorder of London, 
and knighted in 1708; Lord Chief 
Justice of the Court of Common Pleas 
at the accession of George I.; created 
a Peer by the title of Lord King, Baron 
of Ockham, and made Lord Chancellor 
in £725. There is another work of his, 
also published anonymously in 1712, 


entitled, ‘An Enquiry into the Consti- 
tution, Discipline, Unity, and Worship 
of the Primitive Church, that flourished 
within the first three hundred years 
after Christ. Faithfully translated out 
of extant Writings of those ages. By 
an impartial hand.’ This book is fa- 
vourable to the Presbyterian polity: 
it was effectually answered by Dr. Wil- 
liam Sclater, the third of that name 
and title, in his Original Draught of 
the Primitive Church, &c. Lond. 17247. 
8vo. third edit. 

r That is, together with the four 
parts of the Thesaurus Theologicus. 
See Darling’s Cycloped. Bibliograph. 
Lond. 1854. 

s Patriarch of Alexandria in 1623. 


238 


Index of Authors, 


215 Cructus, s. rectius, Crusius [Kraus] Martinus. Turco-Grecie 1559 
Libri Octo, utraque Lingua editi; quibus Grecorum status 
sub imperio Turcico, in Politia et Ecclesia, Giconomia et 
Scholis, jam inde ab amissa Constantinopoli ad hec usque 
tempora, luculenter describitur. (Helmstad. 1661. 4to.t) semel. 


216 CurcELL&US, [ Courcelles ¥,] Steph. 
Diatriba de Esu Sanguinis inter Christianos: (inter Opera 


1526 
1640 


Theologica, Amstel. 1675. fol. p. 943.) semel vel bis. 


217 Cyprianus, Cecilianus. Episcopus Carthaginiensis et Martyr. 
Opera Omnia cum Notis Rigaltii: Paris. 1684.* fol. 


250 
Item, 


Opera Omnia, recognita et illustrata per Johannem Oxoniensem 
Episcopum. Accedunt Annales Cyprianici, &c. Oxon. 1682.7 
fol. (Cum Notis Felli: Amstelodami, 1700. fol.) Item, Opera 
ad MSS. Codices recognita et illustrata studio et labore Steph. 
Baluzii. Absolvit post Baluzium, &c. unus ex Monachis Con- 
greg. S. Mauri, [Prudent. Maranus,] Paris. 1726. fol. Item, 


Venet. 1728. fol. 


Citations according to the arrangement of Fell’s Edition. 


I. Tractatus : sepissime. 


1. Ad Donatum Liber, De Gratia Dei. 2 
2. De Disciplina et Habitu Virginum. 


3. De Lapsis. 


4. De Unitate Ecclesiee Catholice: vulgo, De Simplicitate 


Prelatorum. 
5- De Oratione Dominica. 


6. Ad Demetrianum Liber. 


7. De Idolorum Vanitate. 


In the time of Archbishop Abbot he 
resided for a season at Balliol College, 
Oxford, having been sent into England 
by Cyril Lucar, Patriarch of Constan- 
tinople, for the purpose of being in- 
structed in the doctrine and discipline 
of our Church. He quitted this country 
again in 1622. Saxius says he was 
alive in 1640, but when and where he 
died is not known. His Confessio, &c., 
as above, which he drew up while in 
Germany on his way back to the East, 
inclines very much to Protestant doc- 
trines. 

t The first Ed. Basil. 1584. fol. Kraus 
was Professor of Moral Philosophy and 
of Greek at Tubingen in 1559. Died 
in 1607 at the age of 81. 

u He succeeded to Episcopius in the 
divinity professorship at Amsterdam. 
Died in 1658. 

x Prior’s edition of Cyprian by Ri- 
galtius, (Paris. 1666. fol.) is sometimes 
referred to by my Ancestor for a few 


Annotations. 
No. 636. 

y This is the original edition of Cy- 
prian by Dr. Fell, to which my An- 
cestor chiefly refers. Circumstances 
led me in a very early stage of my 
editorial labours to verify from the 
Amsterdam reprint of Fell’s text, which 
is a very good book. (See afterwards 
under Fell.) The Epistles are differ- 
ently numbered in the Benedictine, 
agreeing with the arrangement neither 
of Pamelius nor of Fell. My references 
can of course be found only according 
to the Amsterdam ; but, the number of 
each Epistle according to Fell being 
given in the notes where citations re- 
spectively occur, and the Benedictine 
numbers being also noted here, the 
reader will have little difficulty in veri- 
fying for himself, whatever edition he 
may happen to possess. 

z This is Ep. 2. of Pamelius’s edi- 
tion, and Ep. 1. of the Benedictine. 


See afterwards Prior, 


alphabetically arranged. 


8. De Mortalitate. 
g. De Opere et Eleemosynis. 

10. De Bono Patientiz. 

11. De Zelo et Livore. 

12. Ad Fortunatum de Exhortatione Martyrii. 

13. Ad Quirinum, Testimonium contra Judzos, Libri Tres. 

14. Concilium Carthaginiense de Baptizandis Heereticis ®. 

In the Appendix, according to Fell’s Edition, among the 
Opuscula vulgo adscripta Ceciliano Cypriano. 

15. De Spectaculis: Epistola Ignoti Auctoris. 

16. De Disciplina et Bono Pudicitie: Epistola Ignoti Auc- 
toris. 

17. De Laude Martyrii: Ad Moysen et Maximum vulgo in- 
scripta oratio. 

18. De Baptismo Hereticorum: Tractatus Ignoti Auctoris, 
a Rigaltio, in Notis ad Cyprianum primum editus; in 
quo suadetur non debere denuo baptizari, qui semel in 
Nomine Domini nostri Jesu Christi sint tincti. 

At the end of Fell’s Edition. 

19. Expositio in Symbolum Apostolorum, Ruffino Torano, 
Aquileiensis Ecclesize Presbytero, Auctore. 

20. De Duplici Martyrio, ad Fortunatum incerto Auctore. 

II. Epistole : passim. ‘ 

[The first figure indicates the number of the Epistle ac- 
cording to Pamelius, the second according to Fell, the 
third means the page of the Benedictine Edition, where 
also the number again differs. | 

Epistole in Secessu Cypriani toto biennio conscripte. 

3. al. 8. Cler. Rom. ad Cler. Carthag. de Secessu Cy- 
priano. 26. 

4. al. 9. Cypr. ad Cler. Rom. de Dormitione Episcopi 
Urbici. 30. 

6. al. 14. Ad Clerum suum de Cura Pauperum et Quiete 
Plebis. 34. . 

7. al. 13. Ad Rogatianum et czteros Confessores de Ob- 
servanda Disciplina. 35. 

8. al. 11. Ad Clerum de precando Deo pro Peccatis. 39. 

g. al. 10. Ad Martyres et Confessores de Mappalico. 43. 


239 


a In the Amsterdam edition of 1700, 
the Treatises are somewhat differently 
arranged. The contents of the Ap- 
pendix also are not quite the same. It 
also has Dodwell’s Dissertutiones Cy- 
prianice as well as the Annales Cy- 
prianici, the former of which does not 
of course appear in Fell, while both are 
absent from the Benedictine; which 


places the Epistles first, and has some 
pieces, such as the Confessio Cypriuni, 
in the Appendix, which are not found 
elsewhere. It rejects also some doubt- 
ful things, which are found in the edi- 
tions of Oxford and Amsterdam, thongh 
even they do not wholly agree in con- 
tenis or arrangement. 


240 


Io. 


Il. 


39 


40 


Index of Authors, 


al. 16. Ad Clerum de Presbyteris, qui temere pacem 

Lapsis dederant, necdum sedata persecutione et citra 

conscientiam Episcoporum. 47. 

al. 15. Ad Martyres et Confessores, qui petierunt pacem 

Lapsis dari. 51. 

. al. 17. Ad Plebem de Rescripto Martyrum ac iis, qui 
pacem petebant. 54. 

. al. 18. Ad Clerum de Lapsis Catechumenis, ne vacui 
communione exeant. 55. 

. al. 19. Ad eundem de iis, qui ad pacem festinabant. 58. 

. al. 20. Ad Cler. Rom. de precedentinm Epistolarum 
exemplis e suo secessu Romam missis. 58. 

. al. 23. Confessorum Universorum ad Cyprianum de pace 
Lapsis data. 63. 

. al. 25. Cypriani ad Caldonium responsum. 7o. 

. al. 21. Celerini ad Lucianum de Numeria et Candida. 70. 

. al. 27, Ad Cler. Rom. de sex Epistolis praecedentibus et 
de Luciani inverecundia. 75. 

. al. 29. Ad Clerum suum de Literis precedentibus Ro- 
mam missis et Saturo Lectore et Optato hypodiacono 
factis. 79. 

. al. 31. Moysis et Maximi et ceterorum ad Cyprianum 
rescriptum. 83. 

. al. 33. Ad Lapsos, qui Cypriano de usurpata pace per 
Paulum martyrem data scripserant. go. 

. al. 34. Ad Clerum de Gaio Deddensi ac aliis, qui Lapsis 
communicabant. 91. 

. al. 36. Ad Cyprianum Cleri Romani Responsum. 94. 

. al. 30. Cleri Romani aliud eadem de re Rescriptum. 98. 

. al. 38. Ad Clerum et Plebem de Aurelio doctore ordi- 
nato. 106. 

. al. 39. Ad eosdem de Celerino lectore ordinato. 107. 

. al. 40. Ad eosdem de Numidico presbytero. 111. 

. al. 7. Ad Clerum de cura Pauperum et Peregrinorum. 
II4. 

. al. 12, Ad eundem ut Confessioribus in carcere consti- 
tutis omnis humanitas prebeatur. 114. 

. al. 41. Ad Caldonium et czteros de abstento Felicissimo. 
115. 

. al. 42. Caldonii et ceeterorum ad Cler. Carthag. de ab- 
stento Felicissimo cum suis. 118. 

. al. 43. Ad Plebem de Quinque Presbyteris de factionis 

Felicissimi. 119. 


Epistole scripte sub Pontificatu Cornelii et Luciani. 


42 


. al. 45. Ad Cornelium de Ordinatione ejus a se non com- 
probata et de Felicissimo. 127. 


alphabetically arranged. 241 


44. al. 46. Ad Confess. Roman. ut ad unitatem redeant. 131. 

45- al. 48. Ad Cornelium de Polycarpo Hadrumetino. 134. 

46. al. 49. Cornelii ad Cyprianum de Confessoribus ad uni- 
tatem reversis. 135. 

48. al. 50. Ejusdem ad eundem de factione Novatiani cum 


suis. 139. 
49. al. 52. Ad Cornelium de Novati sceleribus Responsum. 
142. 


52. al. 55. Ad Antonianum de Concilio et Novatiano. 147. 
54. al. 57. Synodi Africanze ad Cornelium de pace Lapsis 
danda. 171. 
55. al. 59. Ad Cornelium de Fortunato et Felicissimo. 175. 
56. al. 58. Ad Thibaritanos, exhortatoria ad Martyrium. 195. 
57. al. 60. Ad Cornelium in exsilio de ejus Confessione. 203. 
58. al. 61. Ad Lucium reversum ab exsilio. 207. 
Epistole miscellanee in pace Ecclesia, variis temporibus 
conscripte. 
59. al. 64. Ad Fidum de Infantibus baptizandis. 211. 
60. al. 62. Ad Episcopos Numidas de redemptione fratrum 
ex captivitate Barbarorum. 214. 
61. al. 2. Ad Euchratium de Histrione. 218. 
62. al. 4. Ad Pomponium de Virginibus. 219. 
63. al. 63. Ad Cecilium de Sacramento Dominici Calicis. 
226. 
64. al. 65. Ad Epistolam et Plebem Assuritanorum de For- 
tunatio quondam eorum episcopo. 239. 
65. al. 3. Ad Rogatianum episcopum de superbo diacono. 243. 
66. al. r. Ad Clerum et Plebem Furnitanorum de Victore, 
qui Faustinum tutorem nominavit. 246. 
Epistole Scripte sub pontificatu Stephani de baptizandis 
Hereticis. 
67. al. 68. Ad Stephanum Papam de Martiano Arelateusi, 
qui Novatiano consensit. 247. 
68. al. 67. Ad Clerum et Plebem Hispaniarum de Basilide 
et Martiali. 254. 
6g. al. 66. Ad Florentium Papianum de Obtrectatoribus. 262. 
7o. al. 70. Ad Januarium et ceteros Episcopos Numidas de 
baptizandis Hereticis. 267. 
wr. al. 71. Ad Quintum de baptizandis Heereticis. 271. 
72. al. 72. Cypriani et Collegarum ad Stephanum de Con- 
cilio. 275. 
73. al. 73. Ad Jubaianum de baptizandis Hereticis. 278. 
74. al. 74. Ad Pompeiam contra Epistolam Stephani. 294. 
75. al. 75. Firmiliani ad Cyprianum contra eandem Episto- 
lam. 302. 
76. al. 69. Ad Magnum de baptizandis Novatianis, et de iis, 
qui in lecto gratiam consequuntur. 315. 
BINGHAM, VOL. VIII. R 


Index of Authors, 


Epistole in Exsilio scripte sub finem Vite, 
81. al. 6. Ad Rogatianum Juniorem et czteros Confessores 
in carcere constitutos. 335. 
83. al. 81. Ad Clerum de suo sub finem vite secessu. 342. 


218 Cypriant1 Passio, per Pontium Diaconum : prefix. Editt. Oxon. 


et Amstelod. Apud Edit. Benedict. Prolegom. p. 102. Vid. 
infr. Pontius, No. 624. 


219 Cyrituus, Sanctus, Alexandrinus Episcopus. Opera, Gr. et 


Lat. cura et studio Johannis Auberti. (Lutet. Paris. 1638. 
6 tom. in 7. fol.) sepius. 
1. De Adoratione et Cultu in Spiritu et Veritate. t. 1. 
2. Glaphyra, sive Scita et Elegantia Commentaria in Libros 
Mosis. t. 1. 
. 3. Commentarii in Esaiam. t. 2. 
4.— in Duodecim Prophetas Minores. t. 3. 
: in Johannis Evangelium. t. 4. 
6. Thesaurus de Sancta et Consubstantiali Trinitate. t. 5. 
part. 1. 
4. Homiliz de Festis Paschalibus. t. 5. part. 2. 
8. Epistol. ibid. (Vide etiam apud Bucherium. Item apud 
Beveregii Pandect. t. 2. pp. 175, seqq-) 
g. Contra Julianum Apostatam. t. 6. 
10. Epist. ad Calosyrium. Inter scripta contra Anthropomor- 
phitas. ibid. 











Opuscula ejusdem alibi. 
11. Epistola Canonica ad Episcopos Libyz et Pentapoleos : 
(ap. Bevereg. Pandect. t. 2. pp. 175, seqq-) 
12. Epistola ad Monachos: in Concilii Ephesini parte 1. cap. 
28. (ap. Labb. et Cossart. Concilia, t. 3. pp. 423, seqq.) 
13. Epistola Paschalis. (ap. Bucherium, De Doctrina Tempo- 
rum. Antwerp. 1633. fol.) 


220 CyRILLUus, Sanctus, Hierosolymitanus Episcopus. Opera, Gr. 


et Lat. Oxon. 1703. fol. Item: Opera, que exstant omnia, et 
ejus nomine circumferuntur, Gr. et Lat. ad MSS. Codices, 
necnon ad superiores Editiones castigata, &c.; cura et studio 
Ant. August. Touttée, Presb. et Mon. Benedict. Paris. 1720. 
fol.» (Eadem recusa Venetiis, 1763. fol.) sepius. 


412 


35° 


b This edition is generally regarded 
as the best; but, while Walch calls it 
insignis atque inter reliquas omnes 
prestantia et splendore omnino prin- 
ceps, and speaks highly of Touttée’s 
diligence, he also complains of his not 
stating fairly and fully the whole doc- 
trine of Cyril, and adds, pervertit 
mulia capita, trahitque ad dogmata 
Ecclesie Romane de Traditione, de 
Transubstantione, §c. Biblioth. Pa- 


trist. c. 2. 8s. 15. Jene, 1834. pp. 129, 
130. If Walch be as correct in these 
remarks as I believe him to be, the 
circumstance is another reason for re- 
ceiving the Benedictine Editions with a 
little more reserve and caution than is 
usual. I have generally observed that 
the older copies of Patristic writings 
are the most favourable to the argu- 
ments of Protestants. 


alphabetically arranged. 


1. Przefatio Catecheseon, s. Procatechesis. 
2. Catecheses Octodecim. 
3. Catecheses Mystagogicee Quinque. 


221 [Cyritius Scythopolitanus. Vita Johannis Silentiarii: ap. 


Papebrochium in Actis Sanctorum Maii. Vid. infr. No. 581. 
semel. | 


D. 


222 Dacuertivus, [D’Achery] Lucas. Veterum aliquot Scriptorum 


in Galliz Bibliothecis, maxime Benedictinorum, latuerant, Spi- 
cilegium. Paris. 1655-77. 13 tom. 4to. (Nova editio, priori 
accuratior et infinitis prope mendis ad fidem manuscriptorum 
Codicum, quorum Varias Lectiones Steph. Baluzius ac Ed- 
mund. Martene collegerunt, expurgata, per Ludovic. Franc. 
Jos. De la Barre®. Tornacens. Paris. 1723. 3 tom. fol.) sub- 
inde, 


223 Dauiaus [Daillé]4, Johannes. 


1. De Objecto Cultus Religiosi adversus Latinorum Tradi- 
tionem. (Genev. 1664. 4to.) sepius. 

2. De Confessione Auriculari. (Genev. 1661. 4to.) se@pe. 

3- De Confirmatione et Extrema Unctione. (Genev. 1659. 4to.) 
subinde. 

4.De Jejunio et Quadragesima. (Daventrie, 1654. 8vo.) 


bis. 
5- De Imaginibus. (Lugdun. Batav. 1642. 8vo.) semel. 
6. De Peoenis et Satisfactionibus. (Amstel. 1649. 4to.) semel. 
7. De Scriptis Ignatii. (Genev. 1666. 4to.) semel. 
[There is also his excellent work De Usu Patrum. (Genev. 
1686. 4to. third edit.) This book has never yet been well 
translated or properly edited in English. | 


224 DAMAscENus, Johannes, [St. John of Damascus,] Sanctus 


Pater, Monachus Hierosolymitanus. Opera Gr. et Lat. Basil. 
1575- fol. Item: Opera Omnia, que exstant et ejus nomine 
circumferuntur, &c. Gr. et Lat. studio P. M. Le Quien: Paris. 
1712. 2 tom. fol. (Editio novissima, longe aliis accuratior. 
Venet. 1748. 2 tom. fol.) sepe. 


243 


555 


1660 


1626 


73° 


1. De Heresibus. t.1. p. 74. 


¢ This also is called the best edition 
of D’Achery : but I have met with in- 
stances where citations by my Ancestor, 
correct enough according to the earlier 
copies, cannot be found in De la Barre. 
Again I confess I have been led to pre- 
fer the older editions. It should be 
borne in mind, that Mabillon’s Vetera 
Analecta forms an indispensable ad- 
dition to D’ Achery’s Spicilegium. For 
the most ample detail of its contents, 
see Darling’s Cyclopedia Bibliographi- 


ca, Lond. 1854. 

d Originally tutor in the family of 
that truly admirable man Du Plessis 
Mornay, so long the friend and coun- 
sellor of Henry IV. of France. Daillé 
was an excellent preacher, and still 
more remarkable for his invaluable 
writings on the side of the Reforma- 
tion. A new and uniform edition of 
the Whole Works of this truly Pro- 
testant divine is still a desideratum. 


R2 


244 Index of Authors, 


2. De Fide Orthodoxa. ibid. p. 118. 
3. Pro Sacris Imaginibus Orationes Tres. ibid. p. 305. 

225 [Damasus. Liber Pontificalis, sive Vite Veterum Episcopo- 
rum Romanorum. (Vid. ap. Conciliorum tomos. Item in 
t.1. Anastasii Bibliothecarii de Vitis Pontificum. Rom. 1718.) 
Vid. supr. No. 27. 

1. Decreta Damasi. 
2. Vite Episcoporum, s. Paparum. subinde. | 

226 [Darivi Acta: (ap. Baronium, ad annum 303.) semel.] 

227 Detrio, Martinus. Disquisitiones Magice. Lovan. 1599. 4to. 
(Colon. Agripp. 1637. 4to.) semel vel bis. 

228 DEMONSTRATION that the Church of Rome has erred, &c. 
Lond. 1686. 4to. See afterwards, Whitby, No. 825. 

229 DempsTER, Thomas. Additiones ad Rosini Antiquitates Ro- 
manas. Colon. 1620. 4to. Ibid. 1662. 4to. (Alias: Antiqui- 
tatum Romanarum Corpus absolutissimum, in quo preter ea, 
que Johannes Rosinus delineaverat, infinita supplentur, mu- 
tantur, adduntur: studio Andr. Schotti, Soc. Jes. Colon. 
1645. 4to.) subinde. 

230 DeposiTio Martyrum. (Vid. ap. Pearsonii Annales Cypriani- 
cos: ad cale. Oper. Cyprian. Ed. Amstel. 1700. fol.) semel. 

231 Dipymus, Alexandrinus. De Spiritu Sancto: inter Opera, ap. 
t. 9. Biblioth. Patr. Paris. 1654. Item ap. t. 4. Biblioth. 
Max. Lugdun. 1677. (ap. Gallandium, t.6. p. 264.) semel. 

232 [Dixv®, Ludovicus de. Animadversiones in Epistolas D. Pauli. 
(Lugdun. Batav. 1646. 4to.) semel. 

233 Dio Cassius. Vid. supr. Cassius, No. 148. 

234 Diogenes Laértius. De Vitis Philosophorum, Gr. et Lat., 
cum Hesychio, Milesio, et Eunapio de iisdem: cum Notis 
Isaac Casauboni. Colon. Allobrog. 1616. 8vo. Item, Amstel. 
1692. 4to. (Londini, 1764. fol.) dis. 

1. Vita Platonis. 2. Vita Polemonis. 

235 Dionysius, Sanctus, Alexandrinus f. 

1. Epistole Varize; apud Eusebii Hist. Eccles. q.v. subinde. 
2. Epistola Canonica: apud Beveregium in Pandect. t. 2. 
sepe. 

236 Dionysius Areopagita8. Opera sub ipsius Nomine. Gr. et 
Lat., cum Scholiis Pachymere et Maximi. Paris. 1644 2 tom. 


366 


1320 


1613 


37° 


1619 


130 


254 


e An able minister of the Walloon 
Church in Holland, and teacher at Ley- 
den. He was the son of Daniel de 
Dieu, who was sent in 1588 by the 
Churches of the Netherlands to give to 
Queen Elizabeth notice of the designs 
of the Duke of Parma, who was pré- 
tending to make proposals of peace, 
while Philip of Spain was secretly fit- 


ting out a fleet against England. Louis 
died in 1642. 

f The best edition of his whole works 
is the Roman, 1796. 1 tom. fol. 

& He is supposed to have been the 
first bishop of Corinth, about the year 
50. The date in the column merely 
indicates the era of the author or 
authors of the writings that bear the 


alphabetically arranged. 


245 


4to. Item, Antwerp. 1634. 2 tom. 4to. (Opera et studio Geo. 
Constantini, Gr. et Lat., cum Paraphrasi Pachymere et An- 
notationibus Balth. Corderii; a mendis repurgata, ac Disser- 
tatione previa [per J. Fr. Bernh. de Rubeis|]; Variantibus 
Lectionibus, &c. aucta, &c. Venet. 1755-6. 2 tom. fol.) 


Hierarchie Ecclesiastice, capp. 2-7. 
237 Dionysius Corinthius: (ap. Eusebium, Hist. Eccles. 1. 1. c. 7.) 


Vid. infr. No. 275. semel. 
238 Dionysius Exiguus. 


Codex Canonum Ecclesize Romane. 


sepe. 
170 


533 


[al. Collectio Decretorum Pontificum Romanorum, a Siricio 
ad Anastasium Secundum.]| Vid. ap. Justeli Biblioth. Jur. 


Canon. 
16715.) subinde. 


Item in tomis Conciliorum: (juxt. Ed. Labb. Paris. 


239 [Discrpiine, La, des Eglises Réformées en France. Salmur. 


1669. 12mo. semel.] 


240 [Discourse of the Patriarchal Discipline of the Primitive 


Church. Lond. 1614. 8vo. 


semel. | 
241 Dopwe ut, Henry. [A learned Nonjuror. | 
1. Dissertationes Cyprianice. 


1674 
Oxon. 1682? fol.’ (ad cale. 


Oper. Cyprian. Amstel. 1700. fol.) subinde. 
2. De Jure Laicorum Sacerdotali contra Grotium. (Lond. 


1685. 8vo.) semel. 


3. Dissertationes in Ireneeum, &c. (Oxon. 1689. 8vo.) semel. 
242 [Domespay Book: seu, Liber Censualis Willelmi Primi, &c. : 
Jubente Reg. Augustiss. Georg. Tert. preelo mandatus. Lond. 


1783. 2 vol. fol. semel. | 


243 Dominis, Marcus Antonius de, [Dominicy,] sive Spalatensis*. 


sepe. 


1600 


1.De Republica Ecclesiastica Libri Decem. Lond. 1686. 
3 tom. fol. (Lugdun. 1617. 3 tom. fol.) 


Areopagite’s name: though more pro- 
bably they were not written till the 
middle of the fifth, or the early part of 
the sixth century. See Du Pin, Bibli- 
oth. cent. 1. v. 1. p. 37. Paris. 1693. 

h Dionysius’s Latin Version of the 
Canons, as given both in Crabbe and 
in Labbe, is sometimes specially re- 
ferred to. 

i This date is doubtful, the book it- 
self being without place or date. The 
year 1682 is the date of Dr. Fell’s Ox- 
ford edition of Cyprian, and my An- 
cestor seems to think that the era of 
Dodwell’s book was the same. Walch 
gives the date Oxon. 1684-8, while the 
author was still Camden’s Professor of 
History in that University; a post 
which he lost at the Revolution in 
consequence of refusing to take the 


oaths to the new government. 

k A man of great abilities and ex- 
tensive learning, but fickle in religion. 
Born at Arba 1561. He was first 
among the Jesuits, but leaving them 
became bishop of Segni, and afterwards 
archbishop of Spalato in Dalmatia. Be- 
coming disaffected to the Church of 
Rome, he wrote his famous book De 
Republica, &e., in which he aimed fear- 
ful blows at the Papal power. Then 
coming to England he joined her 
Church, obtaining the Deanery of 
Windsor, the Mastership of the Savoy, 
and the Rectory of West Isley, Berks. 
But in 1622 he forsook Protestantism, 
and returning to Rome gave in his re- 
cantation : which, however, did not save 
him from the dungeons of the Inquisi- 
tion, where he died in 1625. 


246 Index of Authors, 


2. Ad Canonem secundum et quintum Concilii Agathensis, 
et ultimum Ierdensis; sive, De Communione Peregrina. 
(Paris. 1645. 4to.) 

244 DrexE.ius, Jeremias, Soc. Jes. Trismegistus Christianus ; 
sive, De Triplici Cultu Conscientiz, Ceelitum, Corporis. Co- 
lon. 1631. 12mo. (Monachii, 1638. 18mo.) semel. 

245 DuareENnus, Franciscus. De Sacris Ecclesiz Ministeriis ac 
Beneficiis. (Paris. 1551. 4to.) Francofurt. 1598. fol. subinde. 

246 Ducaus. Vid. infr. Fronto Duceus, No. 308. 

247 Du CAaNnGE. 

248 DuGepALE, Sir William, Knt. M.A. Monasticon Anglicanum, 
&c. Lond. 1655. 2 vol. fol. (Lond. 1682. 2 vol. fol.) semel. 

249 Du Pin. See afterwards, No. 608. 

250 Durantss!, sive Durandus, [Durand,] Gulielmus. Rationale 
Divinorum Offciorum. Lugdun. 1584. 8vo. (Item, cum Jo- 
han. Belethi Rationali. Antwerp. 1614. 8vo.) ter quaterve. 

251 Durantus™, Johannes Stephanus. [Jean Etienne Durante. ] 
De Ritibus Ecclesize Catholice Libri Tres, &c. Paris. 1631. 
8vo. Lugdun. 1675. 4to. (Rome, 1591. fol.) sepius. 


252 EapmMervs, Monachus Cantuariensis. 


D. Gabr. Gerberon. Venet. 1744. fol.) semel. 


253 EccHELLENSIS™, Abraham. Concilii Niceni Canones Ara- 
bici, cum Notis: (ap. Labb. Concil. t. 2.)  semel. 


1615 
1540 
See afterwards, Du Fresne, No. 306. 
1650 
1287 
1580 
E. 
1120 
1. Historia Novorum, sive sui Seculi, cum Notis Johannis 
Selden. Lond. 1623. fol. (ad calc. Oper. Anselmi, studio 
2. Vita Wilfredi. (ap. Mabillonium, Act. Sanctor. Ord. Bene- 
dict. Paris. 1672. Secul. 3. part. 1. pp. 196, seqq.) semel. 
1650 
1520 


254 Ecxius. Johannes. 
1. Enchiridion [Locorum Communium adversus Lutherum, 
s. Lutteranos.] Lugdun. 1549. 8vo. (Ingolstadii, 1527. 
r2mo.) bis. 
2. Homilia Tricesima Tertia, int. Homilias de Sacramentis : 
(ap. Homiliar. v. 4. Paris. 1574-5. 4 vol. 8vo.) semel. 
255 EcciestasticauL Historians. See under Eusebius, No. 275. 
Socrates, No. 716. Sozomenus, No. 720. Theodoretus, No. 754. 
Evagrius, No. 279. Philostorgius, No. 605. Ruffinus, No. 667. 
Nicephorus, No. 541. 
256 Eninecerus, Elias. Codex Canonum Ecclesie Orientalis, Gr. 


1 This learned Ritualist, whose Latin 
name is either Durantes or Durandus, 
was a great favourite of Popes Clement 
TV. and Gregory X. He was bishop 
of Mende in 1287, and died in 1296. 

m He suffered death, anno 1589, in 


the wars of the League, for his loyalty 
and attachment to Henry III. of France. 

n Of Eikel. He was a Maronite, a 
man of considerable learning. Assisted 
Le Jay in his Polyglot Bible. He died 
at Rome in 1664. 


alphabetically arranged. 


et Lat. Witteberge, 1615. 4to. (Apostolorum et Sanctorum 
Conciliorum Decreta. Witteberge, 1614. 4to.°) dis. 

257 Exierus [Eloi] Lemovicensis, sive Noviomensis. 
ascriptee Sexdecim: ap. t. 2. Biblioth. Patr. Paris. 1654. (ap. 
t.12. Biblioth. Max. Lugdun. 1677.) 

” Hom. 8. De Peenitentia. 

Hom. 11. De Ceena Domini. 

258 Emeriti Acta: (ap. Baronium ad annum 302.) Vid. supr. 
No. 78. semel. 

259 EmMEseENus, s. Emisenus. Vid. infr. Paulus Emisenus, No.593. 

260 Ennopivus, Ticinensis Episcopus. 

1. Vita Epiphanii Ticinens. Episc.: ap. t. 15. Biblioth. Patr. 
Paris. 1654. (ap. t.9. Biblioth. Max. Lugdun. 1677.) 
Item ap. Gallandium, t. 11. 
Notis Sirmond. Paris. 1611. 8vo. 

2. Epistole. In Monument. Patr. Orthodoxograph. (Biblioth. 


Max. ibid.) semel. 


261 EpHrem, s. Ephraem Syrus, Sanctus. 


247 
Homilie ei 640 
semel, 
semel. 
BII 
Vid. etiam int. Opera, cum 
semel. 
37° 


1. Opera, per Vossium Tungrensem Latine. Antwerp. 1619. 
fol. t Colon. 1547. 8vo. Rome, 1589-93. 3 tom. fol. Co- 


lon. 1603. 


2. Opera, Greece e Codicibus Manuscriptis Bodleianis, per 
Edvard. Thwaites. Oxon. e Theatr. Sheldon. 1709. 

3- Opera Omnia, que exstant, Greece, Syriace, et Latine, in 
sex tomos distributa, ad MSS. Codices Vaticanos alios- 
que castigata, &c.; nunc primum sub auspiciis S. P. 
Clementis XII. P.M. e Bibliotheca Vaticana prodeunt : 
studio J. S. Assemanni. Rome, 1732-46. 6 tom. fol.P) 


subinde. 


1. Hom. 93. De Secundo Adventu. 


2. De Penitentia. 


3- De Abrenuntiatione Baptismi. 


© My Ancestor has cited Ehinger 
twice (see Antiquities, b. 2. ch. 3. s. 7. 
v. 1. p. 80. n.17., and b. 3. ch. 11.8. 5. 
v. I. p- 354. 0. 40-) and under a some- 
what different title, and with the dif- 
ference of a year’s date, to the only 
copy I have seen, as designated between 
the lunar brackets. That book I have 
handled at the Bodleian, and I think it 
must be the identical edition my An- 
cestor intended to name, unless haply 
his copy was a reprint at Wittenberg 
the next year, with a varied title, which 
is possible. 

A manuscript note on the title-page 
of the Bodleian copy by Dr. T. Barlow, 
to whom the book once belonged, and 
who himself was Keeper of that Library 
in 1652, tells us ‘that these canons 


were originally published by Tilius, in 
Greek only, at Paris, 1540. 4to.:’ and 
Fabricius (Biblioth. Grec. Hamburg. 
1809. 4to. t. 12. p. 197.) mentions the 
Greek edition of Tilius as reprinted 
with a Latin version by Ehinger, at 
Witteberg, in 1614, 4to., but is silent 
as to any edition of the work in 1615. 
This fact seems to justify the remark I 
have made in the last clause of the 
preceding paragraph of this note. 

p The first three volumes are in 
Greek and Latin, the other three in 
Syriac and Latin. Walch, who gives 
a full account of this beautiful edition 
of Ephrem Syrus, terms it Opus plane 
insigne atque egregium. Biblioth. Pa- 
trist. ¢. 2. s. 18. Jenze, 1834. pp. 158, 9. 


248 Index of Authors, 


262 EpHremivs Antiochenus. Pro Ecclesiasticis Dogmatibus et 526 
Synodo Chalcedonensi: (ap. Photi Bibliothecam, codd. 228. 
et 229.) Vid. infr. No. 607. dis. 

263 EpipHanius. Sanctus Pater, Constantiz s.Salaminis in Cypro 368 
Episcopus. Opera Omnia, Gr. et Lat., cum Notis Petavii. 
Paris. 1622. 2 tom. fol. (Editio nova juxta Parisinam, anni 
1622, adornata: cui accessit Vita Dionysii Petavii ab Henrico 
Valesio oratione descripta, et Appendices Geminee, &c. Colon. 

1682. 2 tom. fol.) s@pissime. 


Ex om. I. 
1. Adversus Hereses Octoginta Opus, quod Panarium, sive 
Arcula, inscribitur. 


15. Scribe. . 51. Alogi. 
21. Simoniani. 52. Adamiani. 
22. Menandriani. 57- Noétiani. 
23. Saturniliani. 59. Novatiani, s. Ca- 
25. Nicolaite. thari. 
26. Gnostici. 61. Apostolici. 
27. Carpocratiani. 64. Origeniani. 
28. Cerinthiani. 66. Manichei. 
29. Nazarei. 67. Hieracitz. 
-30. Ebionzi. 68. Meletiani. 
34- Marcosii. 69. Ariani. 
40. Archontici. 70. Audiani. 
42. Marcioniste. 72. Marcelliani. 
45. Severiani. 73. Semiariani. 
46. Tatiani. 74. Pneumatomachi. 
47. Encratite. 75. Aérius, s. Aériani. 
48. Montanistz, s. Phry- 76. Anomeei. 
gaste. 78. Antidicomarianitz. 
49. Pepuziani. 79. Collyridiani. 
50. Quartadecimani, s. 80. Massaliani. 
Tessaresceedecatite. 


2. Expositio Fidei Catholicee et Apostolice. 


Ex tom. II. 

1. Ancoratus. 

2. Epitome Panarii, sive Anacephaleosis. 

3. De Mensuris et Ponderibus. 

4. Epistola ad Johannem Hierosolymitanum. 

5. Vita Epiphanii. 

264 Episcopius 4, Simon. Institutiones Theologice. Amstel. 1665- 1612 

71. (Opera Theologica. Editio secunda cum Autographo ac- 
curatissime collata, &c. Lond. 1678. 2 tom. fol.) semel. 


4 He was an Arminian divine of un- learning. He was expelled from his 
common abilities, and vast theological divinity-professorship at Leyden by the 


alphabetically arranged. 


265 Erasmus’, Desiderius. Encomium Morie, s. Stultitiz Laus. 
Inter Gpera. Paris. 1638. 9 tom. fol. (ap. t. 4. Operum Om- 
nium. Lugdun. Batav. 1703. 1otom. fol. in 11.) semel. 

266 Esrius §, Gulielmus. SS. Theologiz Doctor. 

1. In Quatuor Libros Sententiarum Commentaria; quibus 
pariter S. Thome Summez Theologice partes omnes 
mirifice illustrantur. (Paris. 1638. 4 vol. in 1 tom. fol.) 
subinde. 

2. Commentarius in Epistolas Pauli. Paris. 1668. fol. (Colon. 
Allobrog. 1631. 3 vol.in 1 tom. fol.) sepe. 

267 Eucuerivus, Episcopus Lugdunensis. Homiliet. Antwerp. 
1602. 8vo. (ap. part. 1. tom. 5. Biblioth. Patr. per De la 
Bigne: Colon. Agripp. 1618. sub nomine Eusebii Gallicani.) 
ter quaterve. 

268 EvcHo.Locium Grecorum: (cum Notis Jacobi Goar. Paris. 
1647. fol.) subinde. 

269 [Eveirpius, s. Eugyppius. Thesaurus" ex Sancti Augustini 
Operibus, a Johanne Heraldo. (Basil. 1542. 2 tom. fol.) semel. 

270 Evioaivs, Patriarcha Alexandrinus. (Vid. ap. Photii Biblioth. 
cod. 280.) Item ap. tom. 12. Gallandii. ter. 

271 Eunapius*, Sardianus. De Vitis Philosophorum, Gr. et Lat. 
(Colon. Allobrog. 1616. 8vo.) 


249 


In14 


1585 


434 


511 
581 


380 


semel, 


Synod of Dort in 1618, but became 
Rector of the Remonstrant College at 
Amsterdam in 1634. He died in 1643. 

r Born at Rotterdam, 1467. Edu- 
cated at Daventer. Ordained a priest, 
1492. First visited England in 1497. 
At Louvain, Padua, and Rome, from 
1501.to 1510. Then came again to 
England, and was made Margaret Pro- 
fessor of Divinity and Lecturer in 
Greek at Cambridge. Retired in 1514 
to Basle, where he edited the Greek 
Testament, the Works of St. Jerome, 
and many other publications. He died 
in 1536. 

s Lecturer of Divinity, and after- 
wards Chancellor of the University at 
Douay. He died in 1613. 

t Vid. Andr. Schottum, De harum 
Homiliarum Auctore, an Eusebii Emi- 
seni, vel Eucherii? (ibid. ut supr. p. 
543 d. 6.) Exierunt olim Homilie 
quinquaginta, &c. The Opuscula of 
Eucherius are also exstant in the sixth 
tome of the Bibliotheca Maxima, but 
these Homilies do not appear there 
under his name, but under that of 
Eusebius Emisenus, q. v. No. 274. 

a A work of great scarcity. It con- 


Item, Antwerp. 1568. 8vo. 


tains whatever the Author, who is sup- 
posed to have been Abbot of a Monas- 
tery near Naples, considered most va- 
luable in the writings of St. Austin. 
See Watt, Biblioth. Britann. v. 1. p. 
345. x. See also Bellarmin. de Scrip- 
tor. Eccles. (Colon. 1684. p. 129.) 
where at the end of his short account 
of Eugippius, whom he terms an Afri- 
can Abbot in the time of Fulgentius, 
he says, after describing the contents 
of the two volumes, Editum est hoe 
opus Basilee auno Domini 1542. et 
Venetiis anno 1543. Sed cuvende sunt 
insidie hereticorum, qui hoc opus in 
lucem emiserunt! How much more 
reason have we to be very cautious in 
trusting Romish Editors. See, for ex- 
amples, Daillés De Usu Patrum, b. 1. 
ch. 4. (Genev. 1686. pp. 60, seqq.) and 
Comber’s Roman Forgeries in the 
Councils during the first four centu- 
ries; with an Appendix containing the 
forgeries and errors in the Annals of 
Baronius. (Lond. 1689. 4to.) 

x A physician by profession: in 
principles a bitter enemy of Chris- 
tianity. 


250 Index of Authors, 


272 Evopi1 Epistole: (int. Epp. Augustini.) Vid. supr. No. 64. 
semel. 

273 Evpuir Acta. (ap. Baronium ad annum 303.) Vid. supr. No. 
78. bis. 

274 Evsesius Emisenus, Episc. Gallicanus. Homilie, sed tamen 
dubiz Y. Antwerp. 1620. 8vo. (ap. t. 6. Biblioth. Max. Lugdun. 
1677.) ter quaterve. 

1. Hom. de Pentecoste. 
2. —— de Natali S. Genesii. 
3. —— de Maccabeis. 

275 Eusesius Pamphilus, Cesarez Palestine Episcopus. 

1. Demonstratio Evangelica: Gr. et Lat. Paris. 1628. fol. 
(Colon. 1688. fol.2) bis. 

2. Preparatio Evangelica, Gr. et Lat., cum Notis Vigeri : 
Paris. 1628. fol. (Colon. 1688. fol.) dis. 

3- Chronicon, cum Animadversionibus Scaligeri. (Amstel. 
1658. fol.*) Conf. etiam ap. Opera Hieronymi, Ed. Val- 
lars. t. 8. pp. g1, seqq. dis. 

4. Epistola ad Cesarienses de Fide Niceena. (ap. Socratis 
Hist. Eccles. 1. 1. c. 8. et ap. Theodoreti Hist. Eccles. 1. 1. 
c.12.) ter quaterve. 

5- Historia Ecclesiastica. Greece, juxt. Ed. Rob. Stephani >. 
Paris. 1544. fol. Item, Gr. et Lat. juxt. Ed. Hen. Valesii. 
Paris. 1672.¢ fol. Item, Amstel. 1695. fol. (Reading, 
Cantabr. 1720. fol.) passim. 

6. De Martyribus Palestine: ad calc. 1.8. Hist. Eccl. (Ut 
supr. Cantabr. 1720.) subinde. 

7. De Vita Imperatoris Constantini: ad calc. Hist. Eccles. 
(ut supr.) sepius. 

8. Constantini Oratio ad Sanctorum Ceetum: ibid. (ut supr.) 
semel vel bis. . 

g. Oratio de Laudibus Constantini: ibid. (ut supr.) subinde. 

276 Eustaruius Antiochenus. De Engastrimytho adversus Ori- 
genem, cum Notis Allatii. Lugdun. 1629-40. Item ap. t. 2. 
Criticor. Sacror. Amstel. 1698. (ap. Gallandium, t. 4. p. 541.) 

semel, 


420 


340 


325 


y See the preceding note on Eu- 
cherius above. 

z Modern edition. Evangelice De- 
monstrationis Libri Quindecim, Gr. ad 
Codd. MSS. recensuit Thomas Gais- 
ford, S.T.P. Oxon. 1843. 4 vol. 8vo. 

a Modern edition: Chronicon Bi- 
partitum [Grzco-Armeno - Latinum ] 
nunc primum ex Armeniaco Textu in 
Latinum conversum, Adnotationibus 
auctum, &c. Opera P. J. Bapt. Au- 
cher Ancyrani, &c. Venet. 1811. 4to. 


b Specially referred to by the Author 
once or twice on account of some pecu- 
liar reading in the Greek Text. 

© Walch does not mention this date, 
but gives Paris, 1650; Paris, 1667; and 
Mentz or Frankfort, 1672. See after- 
wards under Valesius, No. 786. It 
will be borne in mind, that the His- 
torical works of Eusebius form the first 
volume of the three tomes of the Ec- 
clesiastical Series by Valois, and after- 
wards by Reading, Cambridge 1720, 


alphabetically arranged. 251 


277 Euruymivus Zigabenus. Panoplia Orthodoxe Fidei adversus 1116 
Omnes Hereses. Venet. 1555. fol. (ap. t.19. Biblioth. Max. al. 
Lugdun. 1677.) Item ap. Gallandium, t. 14. sub tit., Monu- 1090 
menta Varia. 

278 Evrycuranus, Episc. Rom. Decreta: ap. Crabb. Concilia, t.1. 
(ap. Labb. t.1.) semel. & 

279 Evacrius, Scholasticus. Historia Ecclesiastica, Gr. et Lat., 
cum Notis Valesii. Paris. 1673. fol.4 Amstel. 1695. fol. 
(Reading, Cantabr. 1720. fol.) sepius. 


F. 


280 FaBer, Johannes, Episc. Viennensis. Declamatio de Humane 
Vite Miseria: ap. Hottinger. Hist. Eccles. secul. 16. part. 4. 
q- v-) semel. 

281 Fasricius®, Johannes Albertus, D.D. Bibliographia Anti- 
quaria: sive, Introductio in Notitiam Scriptorum, qui Anti- 
quitates Hebraicas, Grecas, Romanas, et Christianas scriptis 
illustraverunt. (Hamburg. 1713. 4to.) Ed. tert. Hamburg. 
1760. 2 tom. 4to. semel. 

282 Fasrortus [Fabroti], Carolus Annibal. 

1. Note ad Balsamonis Collectionem Constitutionum Eccle- 
siasticarum. (ap. Justell. Biblioth. Jur. Canon. t. 2. q. v.) 


275 


594 


I510 


1699 


1620 


2. Basilicon Libri LX.‘ (Paris. 1647. 7 tom. fol.) semel. 
283 Facunpus®& Hermianensis. Pro Defensione Trium Capitulorum 
Concilii Chalcedonensis Libri Duodecim. Inter Opera, cum 
Notis Sirmondi. Paris. 1675. fol. (ap. t. 10. Biblioth. Max. 
Lugdun. 1677.) Item ap. Sirmondi Opera Varia, t. 2. et ap. 
Dacherii Spicilegium, t. 3. Paris. 1723. fol. dis. 
284 Fascicutus Rerum Expetendarum et Fugiendarum. 
1690. 2 vol. fol.) semel. 
285 Fast Siculi. Vid. supr. Chronicon Alexandrinum, No. 165. 
286 FauLKNER for Falkner], William, D.D. 
1. Libertas Ecclesiastica: or, A Discourse vindicating the 
Lawfulness of those things chiefly excepted against in the 
Church of England. (Lond. 1677. 8vo.) Lond. 1684. 8vo. 


semel. 


340 


(Lond. 


1670 


and reprinted in 1743. There is also 
a more recent edition of the Eccle- 


most voluminous, and perhaps the 
most instructive and useful of all 


siastical History of Eusebius only by 
the late Dr. Edward Burton, Regius 
Professor of Divinity at Oxford : Oxon. 
e Typograph. Academ. 1838: and 
1845. 2 vol. 8vo. Also by Heinichen, 
Lips. 1827-40. 3 vol. 8vo. 

@ In the third volume of the Eccle- 
siastical Series according to the editions 
of Valois and Reading. 

€ The most learned, as well as the 


bibliographers. 

f For this work, which contains the 
Basilica or Constitutions of the Eastern 
Empire in Greek with a Latin version 
by Fabroti, he received a pension of 
2000 livres per annum. He died in 
1659. 

& Bishop of Hermianum in Asia. 
He is celebrated for his defence before 
the Council of Constantinople, anno 


252 Index of Authors, 


2. A Vindication of Liturgies, shewing the Lawfulness, Use- 
fulness, and Antiquity of Set Forms of Prayer. (Lond. 
1680. 8vo.) semel. 

287 [FausTinus et Marcellinus. Libellus Precum ad Theodosium 
Imperatorem. Oxon. 1678. 8vo. Ap. t. 5. Biblioth. Max. 
Lugdun. 1677. (ap. Gallandium, t. 7. p. 463.) semel.] 

288 Fevicis Acta. (Ap. Baronium, ad annum 302.) Vid. supr. 
No. 78. semel. 

289 Fexiciratis Acta. Vid. infr. Perpetua, No. 597. 

290 Fevix III. Papa. Epistola Decretalis Prima: (ap. Labb. Con- 
cil. t. 4.) Item ap. Justell. Biblioth. Juris. Canon. 

291 Feu, John, D.D. Bishop of Oxford. Note in Cyprianum: 
ap. Ed. Oper. Cyprian. Oxon. 1682. fol. (ap. Cypriani Opera, 
recognita, et illustrata, que cum Felli Notis et Johannis Cestri- 
ensis, i. e. Johannis Pearsonii, Episc. Cestr. Annalibus Cypri- 
anicis prodierunt, Oxon. 1682. fol.; Brem. 1690. fol., sub- 
junctis H. Dodwelli Dissertationibus Cyprianicis, que Oxon. 
1684-88. in lucem exierunt ; et Amstelodami, 1700. fol.) s@pe. 

1. In Tractat. de Lapsis. 

2. ————— de Oratione Dominica. 

3. ——— de Opere et Eleemosyna. 

4. In Epistolas, 4, 7, 12, 17, 18, 49, 52, 55» 63, 66. 
5. In Vitam Cypriani. 

292 FERRANDUS, cognomine Fulgentius. 

1. Breviarium, sive Breviatio Canonum: ap. Justell. Bi- 
blioth. Jur. Canon. t.1. (ap. Labb. Concil. t. 2.) subinde. 

2. Epistola ad Sanctum Fulgentium de Catechizando Aithiope; 
inter Opera Fulgentii. (ap. t. 9. Biblioth. Max.) ap. Gal- 
landium, t. 11. ter. 

293 Frerrarivs, [Ferrari,] Franciscus. De Ritu Sacrarum Eccle- 
sie Catholice Concionum Libri Tres. Mediolan. 1620. 4to. 
(Paris. 1664. 8vo.) Ed. Princeps, Mediolan. 1613. sepe. 

294 Ferrarivs, Philippus. Lexicon Geographicum, cum Addi- 
tionibus Baudrandi. (Paris. 1670. 2 vol. in 1. fol.) sepissime. 

295 Frevp, Richard, D.D. Dean of Gloucester. Of the Church. 
Oxford, 1628. fol. Second Edition®. (Again, Oxford, 1635. 
fol.) semel. 

296 FiLesacus, [Filesacque, | Johannes. Commentarius in Vincen- 
tium Lirinensem'. (Paris. 1619. 4to.) semel. 

297 Firmicus, Julius Maternus. 


384 


483 


1676 


533 


1613 


1594 


1610 


340. al. 344 


547, of the writings termed the 7via 
Capitula, which the Council of Chal- 
cedon, anno 451, had declared to be 
orthodox: viz. the writings of Theo- 
dore of Mopsuestia, the books of Theo- 
doret of Cyrus, and the Letter of Ibas 
of Edessa concerning the condemnation 


of Nestorius. 

h The first edition was in 1609, the 
second, with the addition of a fifth 
book, in 1610. 

i A very scarce book. I have seen a 
copy in the Library of All Souls Col- 
lege, Oxford. m.m. 12. 23. 


alphabetically arranged. 


253 


1. De Errore Profanarum Religionum, cum Notis Johannis a 
Wower. Oxon. 1678. 8vo. ap. t. 4. Biblioth. Max. (ap. 


Gallandium, t.5.) semel. 


2. Astronomia: sive, De Mathesi. Basil. 1591. (Astronomicon 
Libri Octo. Basil. 1533. fol.) semel. 


298 FirMILIANUvs, Sanctus. Episc. Caesareee Cappadocum. Epistola 
ad Cyprianum*. Int. Epp. Cyprian. Ep. 75. juxt. Ed. Fell, 
Oxon. 1682. fol. (Amstel. 1700. fol.) semel vel bis. ° 

299 Fisuer, John, D.D. Bishop of Rochester, al. Roffensis. Liber 


250 
al. 
233 
1504 


contra Lutherum. Paris. 1562. 8vo. (ap. Opera, Werceburg. 


1597- fol.) semel. 
300 Fiaccus, Albinus. 


Vid. supr. Aleuinus, No. to. 
gor Fiactus, Matthias, [Francowitz™,] s. Flaccus Illyricus ®. 


semel. 


1557 


1.Catalogus Testium Veritatis, qui ante nostram etatem 
Pontifici Romano ejusque Erroribus reclamarunt; jam 
denuo longe quam antea, et emendatior et auctior editus : 
&c. (Genev. 1608. fol.) Ibid. 1628. fol. Ed. Princeps, 


Argent. 1562. fol. 


semel. 


2. De Sectis Papisticis. (Basil. 1565. 4to.) bis. 

3- [Missa Latina, que olim ante Romanam, circa 700 Domini 
annum in usu fuit, bona fide ex vetusto codice descripta. 
Item queedam de vetustatibus Misse scitu valde digna. 
Adjuncta est Beati Rhenani Prefatio in Missam Chryso- 
stomi a Leone Tusco, anno Domini 1070 versam. Ar- 
gentine, Mylius, 1557. 8vo. A very rare book. See 
Brunet’s Manual du Libraire. Paris. 1842. v. 2. p. 285. 


semel. | 


302 FLAGELLANTIUM Historia. (Paris. 1700. 8vo.) ter quaterve. 


303 Forsesius a Corse, Johannes. [John Forbes of Corse°.] 
Opera Omnia. Amstel. 1703. 2 tom. fol. 


1619 


subinde. 


1. Irenicum Amatoribus Veritatis et Pacis in Ecclesia Sco- 
tiana. (ap. Oper. t. 1.) (Seorsim, Aberdeen. 1636. 4to.?) 


2. Instructiones 'Theologice. 


Amstel. 1645.) 


k In this Epistle he urges the neces- 
sity of rebaptizing those who had been 
baptized by heretics. 

1 He was Chaplain and Confessor to 
Queen Margaret, Countess of Rich- 
mond, and her first Divinity Professor 
at Cambridge. He was a zealous op- 
ponent of Luther, and resisted the di- 
vorcement of Queen Catherine, which 
led to his decapitation in 1535. 

m An eminent Lutheran divine. Pro- 
fessor of Hebrew and Divinity at Jena 
in 1557. He was one of the Centu- 
riators, or writers of the Magdeburg 
Centuries or Ecclesiastical History. 


(ap. Oper. t. 2.) (Seorsim, 


n So he Latinized his own name, as 
being a native of Albona, or Albana, in 
Illyria, where he was born in 1520. 
He died at Francfort in 1576. 

© Professor of Divinity and Ecclesi- 
astical History at King’s College, Aber- 
deen, in 1619, from which he was 
ejected in 1640, eight years before his 
death, for having subscribed the Arti- 
cles of Perth, and having refused to 
sign the Solemn League and Covenant. 

P Some passages which are exstant 
in the Aberdeen edition cannot he 
found in the folio copy published at 
Amsterdam in 1703. 


254 


304 Forrunarus, Venantius. 
(Lond. 1713. fol.) dis. 


No. 739. ? 
305 Franciscus Venetus. 


Index of Authors, 


560 
1. Poemata: ap. t. 2. Corp. Poet. Latin. Lugdun. 1603. 4to. 
2. Vita Radegundis: (ap. Surium, 13 Aug. t. 4.) Vid. infr. 
Vid. infr. Georgius F. V. No. 326. 
1650 


306 Fresne, Carolus Du, Dominus Du Cange 4. 


1. Glossarium Greco-Barbarum, sive Glossarium ad Scripto- 
res Mediz et Infime Grecitatis'; &c. (Lugdun. 1688. 


2 tom. fol.) bis terve. 


2. [Glossarium ad Scriptores Mediz et Infimze Latinitatis; &c. 
Francofurt. 1682. 2 tom. fol. (Paris. 1733. 6 tom. fol.§) 


subinde. | 


3- Notz in Paulum Silentiarium. Paris. 1670. fol. (ap. t. 13. 
Byzant. Hist. Scriptor. Venet. 1729. fol.) sepe. 

4. [Note in Cinnamum. Paris. 1670. fol. (Venet. 1729. ut 
supr. cum Oper. Paul. Silentiar.) semel.] 

307 Frontro Duceus, [Fronton, Le Duc,] Soc. Jesu. Note in 1587 
Chrysostomi Operat. Paris. 1609. fol. (ap. append. t. 9. Oper. 
Chrysostom. Francofurt. 1699.) bis. 

308 Fronvo, [Fronteau,| Johannes. Epistola, ad Casarem Lan- 1654 
duni Clavati Episcopum, de Canonicis Cardinalibus, cum aliis 


Opusculis. (Paris. 1661. 4to.) 


senel. 


309 Fructuosi Acta. (ap. Baronium, ad annum 262.) Vid. supr. 


No. 78. quinquies. 
310 FuLBertus Carnotensis. 


Biblioth. Max.) Item ap. Gallandium, t.14. bis. 
311 Futeentivus, Ruspensis Episcopus. 
4to. Tf Basil. 1621. 8vo. Paris. 


Max.) sepe. 


Opera. Paris. 1608. (ap. t. 18. 1007 


al, 1016 
Opera. Lugdun. 1652. 507 


1684. 4to. (ap. t.9. Biblioth. 


1. Vita: preefixa Operibus, et ap. Suwrium, Mens. Januar. 


Vid. infr. No. 739. 


2. De Incarnationis Mysterio. 


3. De Baptismo A®thiopis. 
4. Ad Monimum. 


5- De Epiphania, Homiliz Quatuor. 
4.De Fide ad Petrum. Inter Opera Augustini; t. 3. Ed. 


Basil. (Ed. Benedict. t. 6. 


4 By which name, Du Cunge, he is 
now more commonly called. Born at 
Amiens in 1610. Advocate to the Par- 
liament of Paris in 1631. Encouraged 
at one time by Colbert. Died in 1688. 

r Many curious passages and nume- 
rous remarks in this book are drawn 
from manuscripts very little known. 

8 This is Charpentier’s edition, to 
which a supplement in 4 volumes more 


Append. pp. 19, seqq.) 


was afterwards added. Both have been 
since consolidated with abridgments 
and improvements, and published at 
Halle, 1772-84, in 6 vols. 8vo. 

t For explanations relative to the 
Editio Duceana of Chrysostome’s 
works, see before under Chrysostomus, 
No. 167, in connection with the local 
note, p. 230. 


alphabetically arranged. 255 


312 Furtius, Fredericus, cognomine Ceeriolanus. Bononia: sive, 1555 
De Libris Sacris in Vernaculam Linguam convertendis. 
(Basil. 1555-6. 8vo.) Liber prohibitus in Indice Sotomajo- 
ris". semel. 

G. 

313 GaE, Thomas, D.D. Note in Antonini Itinerarium Britan- 1666 
niarum. (Lond. 1709. 4to.) semel. 

314 GALENUus, Mattheus. Catechismus: apud Dalleum, (De Con- 
firmatione. Genev. 1659. 4to.) bis. 

315 GaRrneERIvs, [Garnier,] Johannes, Soc. Jesu. Liber Diurnus 1642 
Romanorum Pontificum *. (Paris. 1680. 4to.) semel. 

316 GaTaKxeER, Thomas, B.D. Rector of Rotherhithe. Note ad 1611 
Libros Antonini. (Cantabr. 1642. 4to.) semel. 

317 GaupENTIUvs, Brixiensis Episcopus. 

Opera: ap. t.2. Biblioth. Patr. Paris. 1654. (ap. t.5. Biblioth. 
Max. Lugdun. 1677.) subinde. 
1. Prefat. ad Benevolum. 
2. Tractatus: 2. Ad Neophytos: 4. De Lectione Exodi: 
15. De Maccabeis: 16. De Ordinatione ipsius: 17. De 
Dedicatione Basilice. 

318 GeppEs, Michael, LL.D. Chancellor of Sarum. The Church 1688 
History of Athiopia, wherein among other things the Two 
Splendid Roman Missions into that Empire are placed in 
their true light. To which are added, An Epitome of the 
Dominican History of that Church, and An Account of the 
Practices and Conviction of Maria of the Annunciation, the 
Famous Nun of Lisbon. (Lond. 1696. 8vo.) seme vel bis. 

319 Gexasius, Papa. 492 

1. Epistole Decretales: (ap. Labb. Concil. t. 4.) subinde. 

2. Ep. ad Ruffinum : (ap. Gratianum, Corp. Jur. Canon. t. 1. 
Distinct. 55. c.13. q.v.) Vid. infr. No. 343. semel. 

3. Decreta: ap. Crabb. t.1. (ap. Labb. in C. Rom. 1. t. 4.) 
ter quaterve. 

4.De Duabus Naturis Christi: ap. t. 4. Biblioth. Patr. 
Paris. 1654. (ap. t. 8. Biblioth. Max. Lugdun. 1677.) 
semel. 

320 Getutus, Aulus. Noctes Attice: inter Opera. Aurel. Allo- 
brog. 1609. 8vo. (Cum Notis Gronovii, Lugdun. Batav. 
1706. 4to.) ter. 

321 GENEBRARDUS, Gilbertus, Archiepisc. Aquensis. De Liturgia 1593 
Apostolica, c. 30. (ap. Bonam, Rer. Liturg. 1. 1. c. 15. n. 6.) 

Vid. supr. No. 110. semel. 


u This book would probably have x A Journak of the Popes, with 
brought him into greater trouble but historical notes and very curious dis- 
for the timely protection of the Em-  sertations. He was born at Paris in 
peror Charles V. 1612, and died at Bologna in 1681. 


256 


322 GenNapivs, Massiliensis Presbyter. 


Index of Authors, 


495 


1. De Scriptoribus Ecclesiasticis : (ad cale. t. 2. Oper. Hiero- 
nymi: Ed. Vallars. Veron. 1734.) dis terve. 

2. De Dogmatibus Ecclesiasticis: ad calc. t. 3. Oper. Au- 
gustini, juxt. Ed. Basil. (Ed. Bened. t.8. Append. pp. 75, 


seqq.) sepe. 


323 GENTILETUS, [Gentillet,] Innocentius. Examen Concilii Tri- 


1576 


dentini ¥. Gorinchemi, 1678. 8vo. (Genev. 1586. 8vo.) bis. 


324 Groreius, Alexandrinus. Vita S. Chrysostomi2: (ap. t. 8. 


620 


Oper. Chrysostom. Greece. Eton. 1613.) semel. 
325 Groreius, Ambianus [of Amiens]. Commentarius in Tertul- 
lianum. 3 tom. fol.? (ap. Tertullianum Redivivum. Paris. 


1646. fol.) semel. 


326 Grorcius, Franciscus Venetus. Problemata in Scripturam 


Sanctam. Venet. 1536. 4to. (Luteti, 1622. 4to.) semel. 


327 Groretus, Pisides, vulgo dictus Auctor Fastorum Siculorum 


sive Chronici: (ap. t.4. Byzant. Hist. Scriptor. Venet. 1729.) al. 


semel. 


328 GeRMANUS 2, Patriarcha Constantinopolitanus. 
1. Theoria: s. Expositio in Liturgiam Greeco-Latina. (ap. t. al 
Biblioth. Patr. Gr. Lat. sive Auctar. Duceean. Paris. 1624.) 

It. ap. t. 13. Biblioth. Max. Lugdun. 1677. 


ter. 


2. Epistole ad Johannem Synadensem, et ad Thomam Clau- 
diopolitanum: ap. Act. 4. C. Nicen. 2. (ap. Labb. Concil. 


t. 7.) bis. 


329 Gerson >, Johannes. Liber de Vita Spirituali Anime: (ap. Mo- 


1404 


ralia, in t. 3. Operum. Antwerp. 1706. 5 tom. fol.) bis. 


y The object of this work, published 
also in French, Genev. 1586, 8vo., 
under the title of Le Bureau du Con- 
cile de Trente, was to show that this 
Council was contrary both to the an- 
cient canons as well as to the royal 
authority. We have no account of the 
time or place of the birth or death of 
this eminent Protestant lawyer, but his 
first work, L’ Anti-Machiuvel, was pub- 
lished at Leyden in 1547, and he was 
President of the Chamber of the Edict 
at Grenoble in 1576. His Anti-Socinus 
is dated at Leyden in 1612. 

z ¢*Ex qua, quamvis fabulis con- 
taminata ac fidem nullam merenti, qui 
in Chrysostomi rebus enarrandis versati 
sunt, pleraque hauserunt: e. g. Leo 
Imp., Anonymus Savilianus, Meta- 
phrastes, et alii? Walch, Biblioth. 
Patrist. c. 1. s. 7. Jen, 1834. p. 64. 
Godfrey Tilman translated the same 
into Latin, Paris, 1557-8. See in Su- 


rius, Vit. Sanctor. die 27. Januar. 

a There was another Patriarch of 
Constantinople of this name, who flou- 
rished in 1120. According to Dr. Cave, 
the latter was the Author of the Theoria 
as well as many other works under the 
name of Germanus: while the former, 
of the era of 715 or 717, was the 
Author only of the Epistles in the 
seventh volume of the Councils, and 
another work entitled Libellus de Sex 
Synodis GEcumenicis. See Gallandius, 
tom. 13. 

b Often styled Doctor Christianis- 
simus. He particularly distinguished 
himself at the Council of Constance, 
anno 1415, where he was present as 
ambassador from France, by many 
speeches, and particularly by that one 
in which he maintained the superiority 
of the Council over the authority of the 
Pope. 


alphabetically arranged. 


257 


330 Gesra Purgationis Cexciliani, Episc. Carthag. ad calc. Optati. 314 
Paris. 1631. (Paris. 1679.) Item, ap. Labb. Coneil. t. 1. 


sepe. 


331 Giipas, Sapiens. De Excidio Britannize Conquestus et Eccle- 


581 


siastici Ordinis Acris Correptio. (ap. t.5. Bibloth. Patr. Paris. 


1624.) Item ap. t. 8. Biblioth. Max. 


t.12. dis. 
332 GrraLpius, Cambrensis. 


Itinerarium Cambriz, seu Accurata 


Item ap. Gallandium, 


200 


Descriptio, cum Annotationibus Dav. Poveli [Powel]. (Lond. 


1585. 8vo.) 


333 GLoss in Extravagantes et in Gratianum: (ap. Corp. Jur. 
Canon.) Vid. infr. No. 343. dis. 
334 Giycerit Acta. (ap. Baronium, ad annum. 301.) Vid. supr. 


No. 78. semel. 


335 Guycas, Michael, Siculus. Annales a Mundi Exordio usque ad 


Pc 


obitum Alexii Comneni: Gr. et Lat. Paris. 1660. fol. (ap. t. 11. 
Byzant. Hist. Scriptor. Venet. 1729. fol.) ? 


336 Goar, Jacobus. Ord. S. Dominic. Monachus. 


1630 


I. EvxoAoyiov, sive Rituale Greecorum, complectens Ritus et 
Ordines Divine Liturgiz, Officiorum, Sacramentorum, 
Consecrationum, Benedictionum, Funerum, Orationum, 
&c., cuilibet Persone, Statui, vel Tempori congruos, juxta 
Usum Orientalis Ecclesie: Gr. et Lat., cum Observa- 
tionibus, &c. (Paris. 1647. fol.) Item, Venet. 1730. fol. 


subinde. 


2. Notitia. Vid. ad calc. Bevereg. Pandect. t. 2. et ap. Schel- 


strat. subinde. 


337 Gopwyn, Thomas, D.D. Head Master of the Free School at 


1620 


Abingdon, and Rector of Brightwell. Moses and Aaron: 
Civil and Ecclesiastical Rites used by the Ancient Hebrews, 
&c. Lond. 1667. 4to. (Lond. 1685. 4to. 12th edit.) bis terve. 


338 Gorrripus, s. Gofridus, Vindocinensis Abbas. 


Opera, cum 1110 


Notis Sirmondi. Paris. 1639. (ap. Dalleum, De Confirmatione : 


Genev. 1661. 4to.) semel. 


339 Gotpastus4, Melchior. Constitutiones Imperiales, &c. (Hanov. 


1602 


1609, et Offenbach, 1610. 3 tom. fol.©) semel. 


340 GorHorreEDws, Dionysius. [Denys Godefroi.| Notz in Codi- 


1590 


cem Justinianum. Colon. 1524. (Amstel. 1663.f 2 tom. fol.) 


Vid. infr. Justinianus, No. 433. 


¢ Biographers are not agreed as to 
the period when Glycas lived. Some 
put him as early as the twelfth, some 
as late as the fifteenth century. No 
ancient record or writer has mentioned 
his name, and all that we can know of 
him must be gleaned from his works. 
See Walch’s Gottingen Transactions, 
and Chalmers’ Biographical Dictionary, 


BINGHAM, VOL. VIII. 


semel. 


v. 26.. p. 33. - 

ad He was a laborious writer in Civil 
Law and History, but a man of most 
migratory habits. See Chalmers, as 
before, v. 16. p. 66. 

e The first two vols. at Hanover, and 
the third at Offenbach. See the colo- 
phon at the end of vol. 2, and vol. 3. 

f The best editions of Godefroi’s Cor- 


8 


258 Index of Authors, 


341 GoTHorrEDus Jacobus. [James Godefroi.] Commentarius in 1625 
Codicem Theodosianum. (Lugdun. 1635. 6 tom. fol.) Vid. 
Theodosius, No. 756. s@pissime. 

342 GraBeE, John Ernest, D.D. 

1. Spicilegium SS. Patrum, ut et Hereticorum Seculi post 
Christum natum I. II. et III. &e. Oxon. 1698. 3 vol. 8vo.& 
(Editio altera et auctior, e Theatr. Sheldon. Oxon. 1714. 
2 vol. 8vo.) subinde. 

2. Annotationes in Irenzeum. (Oxon. 1702. fol.) semel. 

3. Annotationes in Bulli Judicium Ecclesiz Catholice: (ap. 

Bull. Oper. Lond. 1703. fol.) Lond. 1721. fol. semel. 

343 GratiaNnus. Decretum, sive Concordantia discordantium Ca- 
nonum. Vide Corp. Jur. Canon. (Lugdun. 1671. 3 tom. fol.) 
passim, 

344 GreGentius, Tephrensis. Disputatio cum Herbano Judo. 
(ap. t. 2. Biblioth. Patr. Gr. Lat. s. Auctar. Duczan. Paris. 
1624.) bis terve. 

345 Grecorivus, Neocesariensis, al. Thaumaturgus. Opera, Gr. et 
Lat., cum Notis Gerardi Vossii. (Paris. 1622. fol.») Mogunt. 
1604. fol. subinde. 

1. Expositio Fidei. 

2. Epistola, Canonica. (ap. Labb. Concil. t. 1.) Item, ap. 
Justell. Biblioth. Jur. Canon., et Bevereg. Pandect. t. 2. 
part. I. q. v. 

346 Grecorivs, Nazianzenus Sanctus, Archiepisc. Constantinop. 
Opera Omnia, Gr. et Lat., cum Notis Prunezi, Morelli, et 
aliorum: &c. (Paris. 1630. 2 tom. fol.) Item, O. O. opera et 
studio Monachor. Ord. S. Benedict. &c. Paris. t. 1. 1778. et 
t. 2. 1840. fol.i s@pissime. 


1690. 


1130 


470 


254 


37° 


Tom. I. Paris. 1630. 
I. Orationes : 


1. De Fuga. 
3. In Julianum Imp. Invectiva. 1. 
ere re era ee ee 


pus Juris Civilis are said to be that by 
Vitré in 1628, and the Elzevir of 1683, 
2 tom. fol. Denys the father, and 


cording to his own creed, he took holy 
orders in England and joined the Non- 
jurors. He died in 1712. 


James the son, were born, the former 
at Paris in 1549, the latter at Geneva 
1587, and died 1622 and 1652 re- 
spectively. Both were eminent lawyers. 

g The Third Century, though men- 
tioned in the title-page, was never 
published, and consequently there is 
no third volume of this work. Dr. 
Grabe was born at Konigsburg in 
Prussia in 1666. Becoming disgusted 
with the Lutheran Church, after having 
studied for its ministry, on account of 
its want of Apostolical Succession ac- 


h Together with the works of Ma- 
carius and Basil of Seleucia, at the 
end. 

i The progress of this splendid edi- 
tion was much hindered by the pre- 
mature deaths of three successive edi- 
tors, (see Walch,. Biblioth. Patrist. ch. 
2. 8. 13. Jen, 1834. p. 132.) and 
finally stopped by the French Revo- 
lution of 1793. This circumstance ac- 
counts for the non-appearance of the 
second volume till so late as 1840. 


20. 


24. 


40. 


44. 
BY, 


alphabetically arranged. 259 


. Post Reditum ex Fuga. 
. Ad Patrem, quum ei curam Ecclesiz Nazianzene 


commisisset. 


. De Funere Cesarii. 


Gorgoniz. 


. De Amore Pauperum. 
. In Laudem Cypriani. 
. De Funere Patris. 


In Laudem Basilii. 
Athanasii. 





. In Maccabeorum. 


In Adventum A¢gyptiorum. 


. In illud, Quum consummasset Jesus hos sermones, &c. 
. In presentia centum et quinquaginta Episcoporum. 

. In Nativitatem Christi. 

. In Sancta Lumina, 


In Sanctum Baptisma. 


. In Pascha. 1. 
ene tree 2. 
. In Novam Dominicam. 


In Sanctam Pentecosten. 
In Apollinarium. 


II. Epistole : 


42. 
49- 
57- 
at. 
80. 
88. 

159. 

219. 

240. 


Ad Gregorium Nyssenum. 
Ad Olympium. 
Ad Procopium. 
Ad Celeusium. al. 74. 
Ad Aérium et Alypium. 
Ad Theodorum Tyanensem. 
Ad Amphilochium. 
Ad Theodorum. 
Ad Amphilochium. 
Tom. II. Paris. 1630. 


III. Carmina de Vita sua: 28, 32, 35, 64. 


IV. Alia 
9. 
10. 


13. 
18. 


23. 


Carmina. 

In Somnium Anastasie. 

De Diversis Vite Generibus. 
De Ornatu Mulieris. 

De Virtute. 

De Seipso. 


V. Carmen Cygneum: de Episcopis et Hominum Ingratitu- 
dine Querela. 
347 Grecorivus Nyssenus [Bp. of Nyssa] Sanctus. Opera, Gr. et 372 
Lat. (Paris. 1638. 3 tom. fol. ) 


k This is in 


fact the third edition of the second, two years afterwards, in 


a series, the first of which was in Latin Greek and Latin, Paris, 1615; and 
only, by Fronto Duceeus, Paris, 1603; lastly in 1638. This edition is more 


82 


260° Index of Authors, 


Tom. I. 
1. Homiliz Quinque de Oratione Dominica. 


Tom. II. 
2. Oratio in Ordinationem suam. 
3. Epistola Canonica ad Letoium, Episc. Melitines. Vid. 
etiam ap. Bevereg. Pandect. t. 2. part. 1. 
. In eos, qui differunt Baptisma. 
. Oratio de Peenitentia. 
. Vita S. Macrinz Virginis, Basilii M. Sororis. 
. Contra Eunomium, Oratio Secunda ex Duodecim. 


Tom. III. 


8. Catechetica Magna Oratio. 

g. Adversus Apollinarem. 

to. De Scopo Christiani. [al. De Professione Christiana. | 

11. De Baptismo Christi. [al. De Sancto Christi Baptismate. } 
12. De Resurrectione Christi [al. Domini]. 

13. De Vita S. Gregorii Thaumaturgi. 

14. De Funere Meletii. [al. De Magno Meletio. | 

15. Vita S. Ephraim. 

16. De mortuis Oratio. 

348 Grecorius Turonensis, s. Sanctus Georgius Florentius. 573 
(Opera Omnia: necnon Fredegarii Scholastici Epitome et 
Chronicon, cum suis Continuatoribus et aliis Antiquis Monu- 
mentis: &c. Opera et Studio Dom. Theodoric. Ruinart, 
Mon. Benedict. Paris. 1699. fol.) sepius. 

1. Historia Francorum. Paris. 1610, 8vo. Item, ap. t. II. 
Biblioth. Max. Lugdun. 1677. (ap. Oper. Paris. 1699. 
fol.) Item, in t.1. Hist. Franc. Scriptorum. Paris. 1636. 
6 tom. fol. 

2. De Gloria Martyrum. Colon. 1583. 8vo. 

3. ———- Confessorum. ibid. 

4. De Vitis Patrum. ibid. 

349 Grecorius Magnus Sanctus. Opera Omnia, &c. Antwerp. 590 
1615. 4 tom. fol. (Studio et labore Monachor. Ord. S. Bene- 
dict. nempe Dionysii Sammarthani et Gulielmi Bessini, ad 
MSS. Codices, &c. emendata, aucta, et illustrata Notis, &c. 
Paris. 1705. 4 tom. fol.) Recusa Venet. 1768-75. 17 tom. 4to. 
cum Accessionibus, &c. se@pius. 


Inn 


Tom. I. Parts. 1705. 


1. Preefatio in Job, ante Moralia. 
2. Moralia in Job. 


complete than that of 1615, and aug- published by itself in 1618. See Walch, 
mented by the addition of Gretser’s ch. 2, s. 16, as before, p. 134. 
Supplement, which had been previously 


alphabetically arranged. 


3. Preefatio in Ezechielem. 
4. Homiliz in Ezechielem. 
5- Homilie in Evangelia Quadraginta. Homm. 2, 15, 16, 26. 


Tom. II. Paris. 1705. 
. Dialogorum Libri Quatuor de Vita et Miraculis Patrum 
Italicorum, et de AXternitate Animarum: Gr. et Lat. 
. Epistole, s. Registrum Epistolarum. (ap. Labh. Concil. 
t. 5. q..v.) 
L. 1. Ep. 41. L. 2. Epp. 20, 26, 34. L. 3. Epp. 9, 11. 
L. 7. Epp. 8, 24, 63, 64, I10. 


Lani 


1S) 


Tom. III. Parr. I. Paris. 1705. 
.E Sacramentario: De Baptismo Infantium, et De Officio 
Sabbati Sancti. 


ne 


Tom. III. Parr. II. Paris. 1705. 
2. Expositiones in Librum 1. Regum, qui et Samuelis dicitur. 


Tom. IV. Parr. I. Paris. 1705. 
Vita S. Gregorii, auctore Paulo Diacono. 


ADDEND. 
Responsio ad Questiones Augustini Monachi: (ap. Bede 
Hist. Gent. Anglor. q.v.) seme. 

350 Grecorius II. Papa. Epistole duz ad Leontium Isaurien- 
sem. (ap. Labb. Concil. t.7.) dis. - 

351 Grecorivus VII. Papa. [Hildebrand.] L. 1. Ep. 81. ad Udo- 
nem Trevirensem. (ap. Labb. Concil. t. 10.) bis. 

352 Grecorivs IX. Papa. Decretalium Libri Quinque, una cum 
Gratiano. Rom. 1582. fol. (ap. t.2. Corp. Jur. Canon. Lug- 
dun. 1671. fol.) subinde. 

353 Grecorivus Tholosanus. [Gregory of Toulouse. ] De Republica. 
Francofurt. 1642. (Lugdun. 1609. fol.) semel. 

354 Grecoriz!, John, M.A.. Observations on Scripture and 
Posthumous Works. Lond. 1684. 4to. fourth edit.) bis. 

355 GRETSERUS, Jacobus. 

1. Note in Codinum. (Paris. 1648. fol.) Item ap. t. 20. By- 
zant. Hist. Scriptor. Venet. 1729. fol. dis. 

2. De Sancta Cruce, &c. 1. 2. ¢. 13. (ap. t.1. Oper. Omn. 
Ratisbon. 1734. 17 tom. fol.) semel. 

350 GruTrerus, Janus. Thesaurus: Inscriptiones Antique. (Heidel- 
berg. 1616. fol. e Bibliopolio Commeliniano.) bis. 

357 Grotius, Hugo. Opera Theologica. Amstelodami, 1685. 
4 tom. fol. (Lond. 1679. 4 tom. fol.) 

1. Annotationes in Quatuor Evangelia et Actus Apostolo- 
rum. (ap. Oper. t.2. v.1.) subinde. 


1 He was deprived at the Rebellion of his prebendal stall at. Salisbury. 


261 


716 


1073 


1227 


600 


-_ 


1641 


1598 


600 


- 


1635 


262 


Index of Authors, 


2. Annotationes in Epistolas et Apocalypsin. (ap. Oper. t. 2. 


v. 2.) subinde. 


3. De Coen Administratione ubi pastores non sunt. Lond. 
1685. 8vo. (ap. Oper. t.3.) semel. 

4. De Jure Belli et Pacis, in quibus jus Nature et Gentium, 
item Juris Publici precipua explicantur, &c. Amstel. 
1670. 8vo. et 1689. 8vo. (Cum Notis J. F. Gronovii et 
J. Barbeyrac. Amstel. 1720. 2 vol. 8vo.) semel. 


358 Guipo de Monte Rocherii. Manipulus Curatorum. Lovan. 


1533 


1552. 8vo. [Ed. princeps. Liber, qui Manipulus Curatorum 
inscribitur, in quo pernecessaria officia eorum, quibus Anima- 
rum Cura commissa est breviter pertractantur. Paris. 1478. 
4to.] (ap. Bonam, Rer. Liturg. 1.1. c. 15. n. 6. q.v.) semel. 


359 GuNNING™, Peter, D.D. Bishop of Ely. A Discourse of Lent. 
(The Paschal or Lent Fast, apostolical and 


Lond. 1662. 4to. 


1670 


perpetual: at first delivered in a Sermon preached before his 
Majesty [King Charles I.] in Lent, and since enlarged : 
wherein the Judgment of Antiquity is laid down, &c. Oxford, 
1845. 8vo. New Edit. for Anglo-Catholic Library.) semel. , 


H. 


360 Hasertus, Isaac. Doct. Sorbonn. Episc. Vabrens. Archierati- 


1645 


con: sive, Liber Pontificalis Ecclesize Greece. (Paris. 1643. 


fol.) Paris. 1676. fol. 


sepius. 
361 [Haprian1 Imp. Epistola. Apud Vopiscum in Vita Saturnini. 


117 


(int. August. Hist. Scriptores. Lugdun. Batav. 1661. 8vo.) 


semel. 


362 [Haimo, s. Haymo et Aimo®, 


In c. 6. Ep. ad Hebr. (ap. 841 


Dalleum, De Confirmatione et Extrema Unctione. Geney. 


1659. 4to.) semel. | 


363 [Hauesius, s. Alexander de Hales®°. Summa Universe Theo- 1230 
logize, &c. Norimberg. 1482. Basil. 1502. Colon. 1622. semel.] 


364 Hauer, Franciscus P. 


De Hierarchia Ecclesiastica Libri 1656 


Quatuor, contra Cellotium Jesuitam. (Lutet. Paris, 1646. fol. 
sumptibus J. Quesnel.) ter quaterve. 


m Deprived of his fellowship at Clare 
Hall, Cambridge, for refusing to take 
the covenant. Restored in 1660. Be- 
came Master of Corpus Christi College 
there, and Regius Professor of Divinity, 
&c. Bishop of Chichester 1670: Ely 
1674. Died 1684. 

n The pupil of Alcuin, and com- 
Seg of Rabanus Maurus. Monk of 

Ida, Abbot of Hersfeld, and Bishop 
of Halberstad. Died in 853. 

© A native of Gloucester educated 
at Paris, where he died in 1245. He 


was termed Doctor Irrefragabilis on 
account of his wonderful proficiency in 
scholastic theology and canon law. See 
Cave, Hist. Liter. Basil. 1741-5. t. 2. 


Pp. 293. 

> Bishop of Cavaillon in 1656. A 
doctor of the Sorbonne and a strenuous 
opposer of the Jansenists. His De- 
fensio Hierarchie is more easily met 
with, but only at Bp. Morley’s Library 
at Winchester Cathedral have I been 
able to see a copy of the Hierarchia 
itself, 


alphabetically arranged. 263 


365 [Hautorx, Peter, Jesuita. Vite illustrium Ecclesiz Orientalis 1625 
Scriptorum, qui sanctitate juxta et eruditione primo Christi 
seculo floruerunt et Apostolis convixerunt. (Duaci, 1633. 
fol.) semel. | 

366 Hammonp, Henry, D.D. Works. (Lond. 1684. 4 vol. fol.) 1645 
Also, Lond. 1784. 4 vol. fol. 

1. Reply to Blondell. [Dissertationes Quatuor, quibus epi- 
scopatus jura ex S. Scriptura et primzva Antiquitate ad- 
struuntur, contra sententiam D. Blondelli, et aliorum, &c. } 
(Works, v. 4.) Also in Append. v. 2. Ed. Lond. 1774. 
subinde. 

2. Defence of Infant-Baptism, &c. (Works, v.1.) Or in the 
edition of 1774. v.1. p.470. Of the Baptism of Infants, 
being the Fourth Part of the Letter of Resolution to Six 
Queries. semel. 

3. Paraphrase and Annotations on the New ‘Testament. Am- 
sterdam. 1699. fol. (Works, v.3.) subinde. 

367 [Hamartouus, Georgius. (MS. apud Allatium de Hebdoma- 842 
dibus Grecorum.) Vid. supr. No.17.  semel.] 

368 Hanxius4, Martinus. De Byzantinarum Rerum Scriptoribus 1680 
Grecis. (Lipsiz, 1677. 4to.) semel. 

369 Harpine, Thomas, D.D.t An Answer to Master Jewel’s 1542 
Challenge. Antwerp. 1565. 8vo. (Louvain. 1564. 4to.) semel. 

370 HARMENOPULUs, Constantinus. 1150 
_ 1. Epitome Juris Canonici, Gr. et Lat. (ap. Leunclavium in 

Jure Greco-Romano, t.1.) bis. Vid. infr. Leunclavius, 
No. 462. 

2. De Sectis Hereticis, s. De Opinionibus Hereticorum. 
(ap. Leunclavium, ibid.) Ap. t.1. Biblioth. Patr. Gr. Lat. 
sive Auctar. Ducean. Paris. 1624. Item in Biblioth. 


Max.t.19. bis. 
371 [Heppivs, Stephanus. De Vita Wilfredi, c. 12. (Venet. 1734. 
fol.) semel. | 


372 Hecesiprpus. Commentarius Actorum LEcclesiasticorum: 170 
Fragmenta. (ap. Eusebii Hist. Eccles.) Vid. supr. No. 275. 

Ap. Gallandium, t. 2. Item ap. Grabe, Spicileg. t.2. subinde. 

373 Henao, Gabriel de, Jesuita. De Sacrificio Misse. Lond. 1655 1651 
fol. (Vid. ap. Sotuelli [Southwell] Continuat. Biblioth. Scrip- 
torum Societatis Jesu Petri du Ribadeneyra: Opus inchoatum 
a PP., continuatum a Ph. Alegambe usque ad annum 1642, 
recognitum et productum ad annum 1675. Rom. 1676. fol.) 
semel. 


4 He was Teacher and Inspector of in 1336. Hebrew Professor in 1542. 
all the Schools of the Augsburg Con- Became a Protestant, but on the ac- 
fession at Breslaw and throughout Si- cession of Queen Mary he returned to 
lesia in 1688. Died 1709. the Roman Catholic communion, and 

r Fellow of New College, Oxford, was rewarded with a prebendal stall at 


264 Index of Authors, 


374 Heracuius, Imp. Novelle. (ap. Lewnclavium in Jure Greco- 610 
Romano, t. 1. q.v.) semel. 
375 Hermes, s. Hermas, Pastor. (ap. Coteleriti Patr. Apost. t. 1.) 65 


Vid. supr. No. 204. Item ap. Gallandium, t.1. quinquies. 
376 Heroporr Historia. Gr. et Lat. juxt. Ed. Hen. Stephani. 


?1592. fol. (Amstel. 1773. fol.) semel. 
377 Hesycuit Lexicon Grece. (Hagen. 1321. et Pars Secund. ?§ 
Basil. 1521. fol.) Roterodam. 1668. 4to. 


378 Hesycuivs, Patriarcha Hierosolymitanus. Explanatio in Le- 


601 


viticum. (Basil. 1527. fol.) Item ap. Albertinum de Eucha- 


ristia, p.851. Vid. supr. No.9. semel. 
379 Heyuin, Peter, D.D. Cosmography, in Four Books; con- 


1631 


taining the Chorography and History of the Whole World, &c. 


(Lond. 1669. fol.) Lond. 1674. fol. 


380 Hicxest, George, D. D. 


semel. 


1683 


1. Jovian: or, An Answer to[S.Johnson’s] Julian the Apostate. 
By a Minister of London. (Lond. 1683. 8vo.) ter. 

2. Two Treatises of the Christian Priesthood, and on the 
Dignity of the Episcopal Order; with a Prefatory Dis- 
course in answer to a Book entitled The Right of the 


Christian Church, &c. (Lond. 1707. second Ed.) 


Re- 


printed for the Anglo-Catholic Library, Oxford, 1847. 


fourth Ed. ter quaterve. 


381 HizronyMus, Sanctus Eusebius, Stridonensis Episcopus. 


378 


Opera, &c. Basil. 1565. 4 tom. fol." Item, juxt. Ed. Benedict. 
cura Martianei. Paris. 1693-1706. 5 tom. fol.* (Ed. Dominici 
Vallarsii, Veronensis Presbyteri, opem ferente March. Seip. 
Maffei. Veronze, 1734-42. 11 tom. fol.Y) Item Venet. 1766-72. 


24 tom. 4to. in II. passim. 


Winchester. Deprived on the accession 
of Queen Elizabeth, and died after- 
wards at Louvain in 1572. 

s The era of this Hesychius is en- 
tirely unknown. Some say he was a 
disciple of Gregory Nazianzen in or 
about 370, and Sextus Senensis puts 
him down for the close of the fourth 
century. The first edition of his Leai- 
con, which Isaac Casaubon has termed 
the most learned and instructive for 
all thorough students of Greek, was 
first published by Aldus at Venice in 
1513. The edition in two vols. fol., 
the first by Alberti at Leyden in 1746, 
and the second by Ruhnken in 1766, 
was the best till the comparatively re- 
cent edition by Dean Gaisford, Oxford, 
1844. 

t A Nonjuror, a divine of uncommon 
abilities and universal learning. He 
became Dean of Worcester in 1683, 
but was deprived at the Revolution for 


not taking the oaths. He was after- 
wards consecrated Bishop of Thetford 
by the Nonjurors in 1694. Died in 
1715, having previously taken part with 
Mr. Lawrence in the Lay-Baptism con- 
troversy. See the second edition of 
Lawrence’s First Part, &c. 

u This is one of the reprints of the 
Opera Omnia ex Emendatione et cum 
Argumentis et Scholiis Desiderii Eras- 
mi: ex Officina Frobeniana. Basil. 1516. 
8 tom. fol. 

x For a full account of the Benedic- 
tine edition, and the opposition it met 
with from Simon and Le Clerc, see 
Walch’s Biblioth. Patrist. ch. 1. s. 13. 
Jena, 1834. pp. 124-6. 

y This is the Editio Optima of Je- 
rome, being far less complex also in 
its arrangement than the Benedictine, 
as well as more elegantly printed. In 
some catalogues it is prized as high as 
sixteen guineas. 


alphabetically arranged. 265 
Citations according to the order and arrangement of Vai- 
larsius. 
Tom. I. 

Ordo Vetus. Epistole. Ordo Ea, Vallars, 
FACE CHOGOLUINS oc sve tote as es oe eae ac srectrereutyes 14 
ABO NEPOMANGIR: .c vevus co tases tee ee cteneaaiey 52 
Aad MeliodOrnin. 3 oss. c0c 0 vss pues sah pace eens 60 
2. 80 ROsOON ©. essa ds oe codintee se ences manioe ee 125 
POM AAAI gk ce eae ites tere ce bcke wellemen se 107 
BS. adl Demetriadein oo... i. 0.0.0: 60 0.0.93 a e'eisivieissta.e 130 

BG SRPIONNN fo areas Ole o:his 34 ila a eaten sl eee 54 
BEGG AQOracniann: « o.<<ins eine 2 ies ogee sles wieepie wes 123 
Fo a0 GaudenGa. «os: sn cscs Sas aiee ewe caren 128 
14-00 Paulinwiy’ 4255 Pane woe ieee ee salem ements 58 
Tan. Celantiam is 3:56ass tone aoses exererea shee et 148 
Feo ad Marcella 5.1.0... .cscccun see ewes wam alamo ees 24 
16. ad Principiam, s. Epitaph. Marcelle ............ 27 
BOOB Marcellam <-.c1cc muerte eee eR Men tea emai 43 
D2 Os GGL OC ONIN deca ant sasigi crate tine ascii aiacols matey aisha ners 22 
22 OG NEABCEMANE 25. c0i2 2c zag) sheiota"erel amines wis Siae IA 38 
2G. BO Pammaen in tics tiisian Saline mannan areas 66 
27. BG: USOC OIONT. so vay :diisicaha a do gee elaine ate ee 108 
S528 BUCMION ee Asus festa eet alee 71 
aQsad A beodoram 4 nis seas ieteg Mca eek iranat aint oe 15 
GO. BU OCRANUN F2 4a Foy vn Nenad eas aroun; sake aes vie 
Wer BO ORMPOMUED ja ch osu 3-cdars 9 03's was alee ees vie was 68 
Be LEXQDECMAUREEL © 6 03 Go vie soe ens snake sete eels 145 
Or BU RaatiCuyn igs:sae haa sav rare Beales raltee maaan 122 
Gy RU UNAMUTD saree aia vi Stace feats a scars Salas be 147 
AG. Se MDOCONIUIT co sciaiiesisins sacha aii Rises Race I 
Or OG PAMIACHNEY, ds 47a aie ciate Re.4. scale conse e oO 48 
53. ad Riparium adv. Vigilantium ..............000 10g 
Bes Als MBLCOUOIE os 25 os ee ee wee Oe ae aie 41 
BR CAG AMPRTIONY «4, finan nace dicen eetey ies minaret 138 
BPG TAINAN sc coransiaieaidiacecta at rite OE eT 15 
BO Me ISUNOOTY sca ciicculsjicc.n ata catia tine re ae 16 
61. ad Pammachium... Lib. c. Joannem Hierosol. ap. t. 2. 
Ga; 20 LRSIDOBO « 55 ces cote ws a ws pete ha eRe eR 82 
7G> GEE NAMORIARINS OKs dea eatery to Senter A eee 61 
77. ad Marcum Celedensem ..........-0..s00- aes 
78. ad Pammachium et Marcellam.................. 97 
NOs BG MIMS AOIAe oo. ais ipaews hs sina eine a Sues 141 
B35 aG Ocegnunl- cians etaskar setae wrest ees tae 69 
85. ad Euagrium, al. Evagrium ............eeseeeee 146 
age Hie V0 REA Ee ne ARP CT a OO A eo 45 
113. ad Preefat. in Job. ap. Ed. Vallars. t. 9. 


. ad Fabiolam de 42 Mansionibus ................ 78 


266 Index of Authors, 


Ordo Vetus. Epistole. Ordo Ed. Vallars. 
we atl Teenie. oo ciciss sac c.es.n44o 00-0s din eee 64 
449, ad Dardanum .......!.0% 5 sae i's ces nes osraaieg es 129 
134. ad Sophronium. . Pref. in Libr. Psalm. Ed. Vallars. t. 9. 
$97.00: Marcelo .4.0:06'e/40-s/n uns a sss enemeemeeete 26 
Td l« OG LONG: <5 iio ckncccr de as.s «ost oesanienaetha 34 
E60: 60 Daa m RR oo oa a hancs one heen ee ie 21 
147250 AMANGIMR, | oss c4 5h ee 445. Od Cam penmmitees 55 
—— ad Theophilum........0500cccce cece cwmsaak te 1l4 


Epist. Spur. ad Damasum.—De Psalmorum Emenda- 
tione. Ed. Vallars. t. 11. 


Tom. II. 

1. Vita S. Pauli, primi Eremite. 

2. Vita S. Hilarii, s. Hilarionis Eremitz. 

3. Regula S. Pachomii. 

4. Altercatio Luciferiani et Orthodoxi; sive, Liber, seu 
Dialogus contra Luciferianos. 

5. Liber adversus Jovinianum. 

6. Contra Vigilantium. — 

7. Apologetici adversus Ruffinum. 

8. Dialogi contra Pelagianos. 

g. Liber de Viris Illustribus; sive Catalogus Scriptorum 
Ecclesiasticorum. 


Too. III. 
1. De Situ et Nominibus Locorum Hebraicorum. 
2. Liber Questionum Hebraicarum in Genesim. 
Tom. IV. 
1. Commentarii in Isaiam, al. Esaiam. 
2. Commentarii in Jeremiam. 
Tom. V. 


1. Commentarii in Ezechielem, al. Ezekielem, 
2. Explanatio in Danielem. 


Tom. VI. 
Commentarii in Prophetas Minores XII. 
1. In Hoseam, Procemium, 6. In Habaccue, c. 3. 
et c. 6. 7... Zephaniam, c. 3. 
22°55 Oe, Ce 2 8... Haggai, c. 1. 
3... Amos, '¢.6. g... Zachariam, cc. 8 et 
- 4. +. Jonah, cc. 1 et 3. 14. 
5. << Micah, c..7. 10. .. Malachi, c. 3. 
Tom. VII. 


Commentarii in Libros Novi Testamenti. 
1. Preefatio in Evangelia. 


alphabetically arranged. 


267 


2. In Mattheeum, ce. 5, 9, 16, 19, 21, 25. 


. Marcum, c. 14. 


FS eS 


. 1. ad Timoth., cc. 


9: = Ep: 


. ad Roman., cc. 6, 
. 1. ad Corinth., ce. 
. ad Galat., ce. 1, 45 5, 4. 
. ad Ephes., cc. 4, 5- 


16. 
S, Ee. 


a6. 


ad Titum, ce. 1, 3. 


to. Liber in Expositione Psalmorum. 


Tom. VIII. 


Eusebii Chronicon, Latine redditum, auctum, et ad sua 
usque tempora perductum, &c. 


Tomo. IX et X. 


Bibliotheca Divina. 


Tom. 


Spuria, &c. 


382 Hivarius, Sanctus, Pictaviensis Episcopus. 


XI. 


[St. Hilary of 354 


Poictiers.| Opera. Colon. 1617. fol.2 Paris. 1693. fol.® (Ve- 
ron, 1730. 2 tom. fol.>) Venet. 1749. 2 tom. fol. Witteberg. 
1785-88. 4 tom. fol. Paris. 1836. 4 vol. 8vo. 


Citations according to the Ed. Veron. 1730. 
Tom. I, 


1. Commentarii in Psalmos. 


2. Commentarius in Matthzeum. 


Tom. 


Il. 


1. De Synodis, seu De Fide Orientalium. 


2. Epistola ad Abram. 


3. Liber contra Constantium. 


4. Fragmenta. 


383 HiLarius, Sanctus, Arelatensis Episcopus. 


Arles. ¢ 


No. 64. semel. 


Epistole, inter Epistolas Augustint. 


[St. Hilary of 430 
Vid. supr. 


384 Hivarius, Papa. Epistole Decretales. (ap. Labb. Concil. t.4.) 461 


Vid. infr. 441. subinde. 

z This is a reprint of the Editio 
Erasmiana ex Officina Frobeniana : 
Basil. 1523-25. ‘The Preface of this 
edition incurred the Roman censure 
and the hostility of the Parisian theo- 
logians, guoniam sententias pravas ac 
malevolas de Hilario, eyus doctrina, 
moribus, rebus gestis complectatur. 
See Walch, as before, ch. 2. s. 13. 
p. 112. 

@ This is the first Benedictine Edi- 


tion by Petrus Constantius. 

b The second Benedictine and the 
best of all, by Scipio Maffii, Libris de 
Trinitate et Commentariis in Psalmos 
ad binos Capituli F'eronensis Codices, 
&c., diligenter exactis, &c. 

¢ For an account of Editions see 
Walch, as before, ch. 2. s. #8. p. 157. 
He speaks well of the Editio Silane, 
Rom. 1701. 8vo. 


268 Index of Authors, 


1. Ad Ascanium Tarraconensem. 
2. Ad Tarraconenses. 
3. Ad Episcopos Gallie. 
4. Ad Leontium. (ap. Baronium, ad annum, 462.) Vid. supr. 
No. 78. 
385 Hincmarus Rhemensis. [Bp. of Rheims.| Opera. (Lutet. 845 
Paris. 1645. 2 tom. fol.) swbinde. 
1. De Preedestinatione. 
2. Capitula Archidiacono-Presbytero data. 
3. Opuscula 55 Capitularium, c. 48. 
4. Epistola ad Hildeboldo. 
5. Vita Remigii. (ap. Baronium, ad annum 47.) Vid. supr. 
No. 78. 
386 Hippo.tytus, Sanctus, Portuensis. Episc. et Mart. Opera, 220 
Gr. et Lat., curante Johan. Albert. Fabricio. Hamb. 1716. al. 
2 tom. int. fol. subinde. 226 
1. Liber, sive Demonstratio de Antichristo. Gr. et Lat. Com- 
befis. Auctar. Novis. Paris. 1672. et ap. t.1. Operum. 
(ap. Gallandium, t. 2. p. 417.) 
2. Canon Paschalis. ap. Cave, Hist. Liter. t.1. Eum etiam 
exhibent Scaliger, A.gidius, Bucherius, et Gruterus. Item 
ap. t.1. Operum. (ap. Gallandium, ibid. p. 516.) 
3. Liber ei ascriptus de Consummatione Mundi, Gr. et Lat. 
(ap. t. 2. Biblioth. Patr. Greeco-Latin. s. Auctar. Ducean. 
Paris. 1624.) Item ap. t.1. Operum. Ap. Gallandium 
deest. 
387 Houstentus [Holstein] Lucas. ~ 1630 
1. Annotationes in Geographiam Caroli a Sancto Paulo, in 
Italiam Antiquam Cluverii, et Thesaurum Geographicum 
Ortelii. (Rom. 1666. 8vo.) s@pius. 
2. Glossarium et Note ad Benedicti Codicem Regularem. 
(Paris. 1663. 4to.) semel. 
3. Dissertatio de Synesio: ap. Valesii Notas in Theodoret. 
Hist. Eccles. q. v. semel. 
388 Homerirarum Martyrum Acta. (ap. Baronium, ad annum 
522.) Vid. supr. No. 78. semel. 
389 Honorius Augustodunensis. Gemma Anime: ap. t. 9. Bi- 1130 
blioth. Patr. Paris. 1654. (ap. Bonam, Rer. Liturg. 1.1. c. 23.) 
Vid. supr. No. 110. semel. 
390 Honortus, Imperator. Rescriptum ad Bonifacium. ap. Crabb. 395 
Concil. t.1. (ap. Labb. Concil. t.2.) semel. 
391 Hoorerr, George, D.D. Bishop of Bath and Wells. A Dis- 1703 
course concerning Lent. (Lond. 1695. 8vo.) subinde. 
392 Horattus Flaccus, Poeta. (ap. t.1. Corp. Poet. Lat. Lond. 
1713. fol.) bis. 
393 Hormispas, Papa. Epistole Decretales. (ap. Labb. Concil. 514 
t. 4.) bis terve. 


alphabetically arranged. 


269 


394 Hospinitanus, Rodolphus, Tigurinus. [Ralph Hospinian of 1571 


Zurich. | 
1. De Templis, hoc est, De Origine, Progressu, Usu, et 
Abusu Templorum et Rerum ad Templa pertinentium: 
&c. Tigur. 1587. fol. (Genev. 1672. fol.) sepe. 
‘2. De Festis Judeorum et Ethnicorum, hoc est, De Origine, 
Progressu, Ceremoniis, et Ritibus Festorum apud Judzos, 
Grecos, Romanos, Turcas, et Indianos: &c. (Genev. 1674. 
fol.) bis. 
3. De Festis Christianorum, hoc est, De Origine, Progressu, 
&c. Tigur. 1593. fol. (Genev. 1674. fol.) sepe. 
4. De Origine Monachatus Libri Quatuor, &c. Tigur. 1588. 
fol. (Tigur. 1609. fol.) Genev. 1699. fol. sepe. 
5- Historia Sacramentaria. (Tigur. 1598. fol.) Genev. 1681. 
fol. subinde. 
395 Horrineervs, Johannes Henricus, Tigurinus. 
1. Historia Ecclesiastica. Hanov. 1655. g vol. 8vo. Tigur. 
1651. 5 vol. 8vo. (Hanov. et Tigur. 1655-67. ro vol. 8vo.) 
subinde. 
2. De Translatione Bibliorum: apud Dissertationum Fasci- 
culum. (Heildelberg. 1660. 4to.) semel. 
396 Horomannvus 4, [Hotman,] Franciscus. 
1. De Castis Incestisque Nuptiis, &c. (Francofurt. 1619. 8vo.) 
semel. 
2. Questiones Illustres Juris. ? 1591. Svo. (ap. t. 1. Oper. 
Lugdun. 1599-1600. 3 tom. fol.) semel. 
397 [HovepEN, Roger. Ed. Savil. Lond. 1596. See afterwards 
under Twysden, No. 777. semel.]} 
398 Hvertivus, [Huet,] Petr. Dan. [Bp. of Avranches. ] 
1. Origeniana, h. e. Commentaria, sive Opera Origenis Exe- 
getica®, &c. (Rothomag. 1668. 2 tom. fol.) Item, ad 
cale. Oper. Origen. juxt. Ed. Bened. Paris. 1733. q. v. 
subinde. 
2. Demonstratio Evangelica. (Amstel. 1680. 2 vol. 8vo.) 
Lips. 1694. 4to. semel. 
399 Hueco de Sancto Victore. Opera. Venet. 1583. 3 tom. fol. (ap. 
Bonam, Rer. Liturg. 1. 2. c. 19.) Vid. supr. No. 110. semel. 
(ap. Dalleum, De Cult. Relig. 1.2. Vid. supr. No. 223. semel. 
400 HumBertus, al. Hubertus, de Sylva Candida. Liber de Azy- 
mo et Jejunio Sabbatorum, contra Michaelem Cerularium et 
Leonem Achridanum: ap. Baronium in Appendice. See as 
cited by Gerard Vossius, Disput. 13. Thes. 8. (ap. t. 5. Oper. 
G. Vossii: Amstel. 1701.) semel. 


1643 


1561 


1664 


II20 


1050 


4 An eminent French civilian. Born e In this work every thing that An- 
at Paris in 1524. Died at Basle in tiquity relates concerning Origen is col- 


1590. lected and set forth. 


270 Index of Authors, 


A 
401 Ipacius contra Varimundum Arianum: ap. t. 4. Biblioth. 385 
Patr. Paris. 1654. (ap. t. 5. Biblioth. Max. Lugdun. 1677.) 
apud Gallandium deest. dis. 
402 IcnaTius, Sanctus, Martyr. Epistole, Gr. et Lat. (ap. Cote- 101 
lerit Patr. Apost.) Vid. supr. No. 204. se@pe. 
1. Ep. ad Ephesienses. 


eer. Magnesianos. 
a. anes Trallianos. 
ee ear Smyrnenses. 
ee ee Polycarpum. 


6. Pseudo-Ignatius. 
Ep. ad Philadelphianos. 
ree Magnesianos. 
Pe res Antiochenos. 
403 Ienati1 Acta. (ap. Grabium, Spicileg. t. 2.) Vid. supr. No. 
342. semel. 
404 InLyricus. Vid. supr. Flacius, s. Flaccus, No. 301. 
405 Ina& Leges. (ap. Spelman. Concilia: Lond. 1639. fol.) semel. 
406 InpEx Librorum Expurgandorum. Vid. infr. Quirorga, No. 
647. 
407 INpex Librorum Prohibitorum. Vid. infr. Sotomajor, No. 
718. 
408 InNocentius I. Papa. Epistole et Decreta. (ap. Labb. Con- 
cil. t.2.) Vid. infr. No. 441. s@pius. 
Ep.1. ad Decentium. 
Ep. 2. ad Victricium. 
Ep. 3. ad Exuperium. 
Ep. 4. ad Filium Nucerianum. 
Ep.6. ad Episcopos Apulie. 
Ep.&. ad Florentium. 
Ep. 11. ad Aurelium. 
Ep. 14. ad Bonifacium. 
Ep. 18. ad Alexandrum. 
Ep. 22. ad Episcopos Macedonie. 
Ep. 23. ad Synodum Toletanam, 
Ep. 93. Inter Epistolas Augustini: q. v. 
409 InNocenTivs III. Papa. De Mysteriis Misse, Antwerp. 1540. 1198 
(ap. t.1. Operum, Colon. 1575. 2 tom. fol.) semel. 
410 IRENa&US, Sanctus, Episcopus Lugdunensis et Martyr. 167 
1. Opera, cum Notis Joan. Ernest. Grabii. Lond. 1702. fol. 
(S. T. Episc. Lugdun. contra Omnes Hereses Libri 
Quingue. Textus Greci partem haud exiguum restituit, 
Latinam Versionem antiquissimam e Quatuor Mscriptis 
Codicibus emendavit, Fragmenta aliorum Tractatuum de- 
perditorum subjunxit, omnia Notis Variorum et suis illus- 


alphabetically arranged. 


on) 


travit, Joan. Ern. Grabe. Oxon. e Theatro Sheldoniano, 


1702. fol.£) sepissime. 


2. Epistola ad Victorem. (ap. Eusebium, Hist. Eccles. 1. 5. 
c. 24.) Vid. supr. No. 275. subinde. 
411 Istporus, Sanctus, Hispalensis Episcopus. [S¢. Isidore of 


Seville.] 


1. De Divinis Officiis. Ap. t. 10. Biblioth. Patr. Paris. 1654. 


subinde. 


2. Origenes, sive Etymologiz. 


In Corpore Auctorum Linguz 


Latine. Genev. 1622. 4to. subinde. 
[Vide apud Operum Omnium editiones : 
1. Ed. Griali. Madrit. 1599. fol. seepius repetita; denuo cor- 
recta atque aucta, Madrit. 1778. 2 tom. fol. 


2. Altera: (cum Notis Jacobi Du Breul. 


1617. fol.) 


Colon. Agripp. 


3. Ed. Aurevali, denuo correcta et aucta, &c. Rom. 1797- 


1803. 7 tom. 4to. 


Citations according to Du Breul’s edition. 
1. Originum, sive Etymologiarum Libri Viginti. 
2. Commentarius in Exodum, c. 19. 
3. De Officiis Ecclesiasticis, sive Divinis Libri Duo. 


4. Epistola ad Ludifredum. 


5. Regula Monachorun, c. 17. | 
412 Istporus Mercator&. Ejus Versio Conciliorum et Epistolarum 830 
Papalium. (ap. Labb. in Conciliorum tomis.) bis terve. 


413 Istporus, Sanctus, Pelusiota. [St. Isidore of Pelusium.| Opera, 


412 


Gr. et Lat., cum Notis Prunzi, Rittershusii, et Schotti. (Paris. 


1638. fol.) sepius. 


Lib. 1. Epp. 1, 29, 90, 114. 123, 136. Lib. 2. Epp. 137, 246. 


Lib. 3. Epp. 259, 343, 382- 
414 [Iso, Monachus Sangallensis, s. Sanctigallens. 


Lib. 4. Epp. 143, 162. 
De Miraculis 860 


Beati Othmari Abbatis, c. 3. (ap. Surium, Colon. Agripp. 1581. 


t. 6. p. 392.) dis. 


415 Ivo, s. Yvo, Carnotensis. Episcopus. 


1092 


1. Liber Decretorum. (Lovan. 1561. fol.) subinde. 
2. Epistola de Sacramento Missz. (ap. Dalleum, De Cult. 


Relig. 1.2.) Vid. supr. No. 223. 


f The original Editio Erasmiana per 
Frobenium was dated Basil. 1526. fol.: 
of which Massuet the Benedictine ob- 
serves, in the Preface to his own edi- 
tion at Paris, 1710. fol., tot mendis, 
lacunis, mutilisque ac depravatis pe- 
riodis scatet, ut Ireneus sepe in ipso 
Ireneo queratur, &c. See Walch, 
Biblioth. Patrist. ch..2. s.13  Jene, 
1834. p. 163. Massuet’s edition was 


semel. 


reprinted at Venice, 1734, with a se- 
lection of the Fragments of Irenzeus, 
and is generally considered the Ed. Opt. 
This, however, I question: for, as I 
have observed before, the Benedictine 
copies are not always the best. But 
they have a great name. 

& His version is specially referred to 
once or twice by the learned author; 
but at b. 5. ch. 2. s. 3. {v. 2. p. 116. of 


Q72 Index of Authors, 


J. 

416 Jacosus, Sanctus. Liturgia ei ascripta®, Gr. et Lat. (ap. t. 2. 
Biblioth. Patr. Greeco-Latin. sive Auctar. Ducean. Paris. 
1624.) subinde. 

417 JessE, Ambianensis Episcopus, [Bishop of Amiens.] De Or- 
dine Baptismi; ap. Baluzium in Notis ad Rheginon. 1.1. c.69. 
bis terve. Vid. supr. Baluzius, No. 74. 

418 Josrus, Monachus. (ap. Photii Bibliothecam, cod. 222.) bis 
terve. Vid. infr. Photius, No. 607. 

419 JoHANNES, Abbas. De Translatione Reliquiarum Saunites Glo- 
desindis: (ap. Valesium in Not. ad Theodoret. Hist. Eccles. 
l.t. c. 26.) semel. 

420 [JoHANNES Diaconus. Prefatio ad Vitam Gregorii Magni, et 
Vita ejusdem. (ap. t. 4. Operum G. M. Paris. 1705. fol.) ter 
vel quater. | 

421 JOSEPHUS, Flavius. Opera Omnia, cum Nova Versione et 
Notis Johannis Hudson. (Oxon. e Theatr. Sheldon. 1720. 
2 tom. fol.) Ed. Opt. cum Notis Bernardi, Gronovii, Combe- 
fisii et aliorum, &c. Omnia collegit, &c., Sigebertus Haver- 
campus: Amstel. 1726. 2 tom. fol. sepe. 

Tom. 1. Antiquitates Judaic. 
Tom. 2. De Bello Judaico. 

422 JuEL, or Jewel, John, D.D. Bishop of Salisbury. Apologia 
Ecclesiz Anglican. Lond. 1606. 12mo. (See in the Works, 
Lond. 161t. fol.) dis terve. 

423 JuLIANUuS, Imperator. Opera, Gr. et Lat., cum Notis Petavii. 
Paris. 1630. 4to.) Item Lipsiz, 1696. fol. sepe. 

1. Vita per Morentinum Operibus prefixa. 

2. Oratio Septima. 

3. Fragmenta Epistolarum. 

4. Epistola ad Arsacium. (ap. Sozomenum, Hist. Eccles. 1.5. 
c.16. Vid. infr. No. 720. 

424 JULIANUS Pomerius. De Vita Contemplativa: inter Opera 
Prosperi, cui vulgo tribuitur. Colon. 1540. 8vo. (Paris. 1711. 
fol.) subinde. 

425 JuLIANUS Halicarnassensis. Fragmenta Commentarii in Job. 
(ap. Catenam Grecorum Patrum in Job. Lond. 1637. fol.) 
semel. 

426 [Juxrus Clarus. Opera. (Genev. 1664. fol.) semel.] 

427 Juuius Firmicus Maternus. Vid. supr. Firmicus, No. 297. 


3r 


79° 


53° 


67 


1560 


498 


510 


this new edition), he speaks of Merca- h Certainly not the work of St. 
tor as having forged the Decretal Epi- James. Cave ascribes it to the era of 
stles of the ancient bishops of Rome, the Council in 7rudlo, the third Con- 
which consequently are only of value stantinopolitan, anno 680. Hist. Liter., 


as a testimony to the Papal animus at as before, v. I. p. 30. 
the era of Mercator. 


alphabetically arranged. 


428 Juxtus, Papa. 


~ 273 


337 


1. Epistola ad Orientales. (ap. S. Athanasii Apologiam Se- 


cundam. Oper. t. 1. part. 1. p. 117.) semel. 


No. 57. 


Vid. supr. 


2. Epistola apud Gratianum, De Consecrat. distinct. 2. c. 7. 
(ap. t.1. Corp. Jur. Canon. Lugdun. 1671.) dis. 


429 Juniuius Afer. De Partibus Divine Legis : 


ap. t.10. Biblioth. 550 


Max. Lugdun. 1677. (ap. Gallandium, t.12. p.77.) semel. 


430 Junius, Franciscus, [Francis Du Jon.] Opera Theologica. 


1580 


Franequere. 1597. fol. (Genev. 1613. 2 tom. fol.) 


1. Sacrorum Parallelorum Libri Tres, &c. 


semel. 


2. Note in Tertullianum: De Corona Militis, et De Idolo- 
latria: (ap. Oper. Tertullian. Franequer. 1597. fol.) dis. 


431 JusTELLus, Henricus. 
1661. 2 tom. fol.) ter. 


Bibliotheca Juris Canonici. 


(Paris. 


1. Note in Concil. Laodicenum, can. 1. 
Co .. Niceenum, can. I9. 


Be cee eee ee tees . 


. Chalcedonense, can. 6. 


{Auctores apud Justellum: Alexius Aristenus, Balsamon, 
Celestinus Papa, Collectio Constitutionum Ecclesiz, Cres- 
conius Afer, Fabrotus, Ferrandus, Photii Nomocanon, et, 
inter Concilia, Romanum atque Antiochenum: q. v.] 


432 Justinus, Sanctus, Philosophus et Martyr, [commonly called 


140 


Justin Martyr.] Opera Omnia, Gr. et Lat. (Colon. 1686. 


fol.i) sepius. 
[Operum Editiones : * 


1. Prima: Robert. Stephani, Paris. 1551. fol. 

2. Commeliniana: Fred. Sylburgii, cum Notis Arcerii, Hoe- 
schelii, Wolfii, Penonii, et Billii: Heidelberg. 1593. fol., 
recusa Paris. 1615 et 1636. fol 


3- Oxoniensis : 


Henrici Hutchin, cum Latina Johan. Langi 


Versione, quamplurimis in locis correcta, &c.; cum Notis 


R. et H. Stephanorum, Grabii, Potteri, &c. 


Oxon. e 


Theatr. Sheldon. 1703. 8yo. 


4- Benedictina! : 


tiani adv. Grecos Oratio; 


Opera, que exstant Omnia. 


Necnon Ta- 
Athenagore Philosophi Athe- 


niensis Legatio pro Christianis; S. Theophili Antiocheni 


Tres ad Autolycum Libri. 


Item in Appendice supposita 


Justino Opera cum Actis illius Martyrii et Excerptis 


i This is a reprint of the Editio 
Commeliniana, Paris. 1615 et 1636. 

k Speaking of Styan Thirlby’s edi- 
tion of the Apologies and Dialogue 
with Trypho, Lond. 1723, Walch terms 
it splendida et eleguns, at eruditis pa- 
rum commenduta: non mediocrem 
enim negligentiam atque ignorantiam 
in ornanda illa Thirlbius prodidit. 


BINGHAM, VOL. VIII. 


Biblioth. Patrist. as before, p. 154. 

1 In this instance the Benedictine 
is decidedly the best edition of Justin 
Martyr: but the era of it being 20 
years later than that of my Ancestor, 
and the arrangement being very differ- 
ent, I have not used it for the purposes 
of verification. There are also editions 
of the Apologies ex Recensione Gra- 


T 


Q74 


Index of Authors, 


Operum deperditorum ejusdem Justini et Tatiani et 
Theophili, cum MSS. Codd. collata, et novis Interpre- 
tationibus, Notis, &c., studio Prudentii Marani, unius ex 
Monachis Congr. S. Mauri. Paris. 1742. fol. Recusa 
Venet. 1747, Werceberg. 1777, Bonn. 1830, Jenz, 1842.] 


1. Apologia Prima. 

2. Apologia Secunda. 

3. Dialogus cum Tryphone. 

4. Questiones et Responsiones ad Orthodoxos. 


433 JUSTINTANUS, Imperator. Corpus Juris Civilis. Lugdun. 1589. 527 


2 vol. 8vo. Amstel. 1663. 2 tom. fol. (Cum Commentariis Ac- 
cursii, Scholiis Contii, et D. Gothofredi™ Lucubrationibus ad 
Accursium, &c. Editio supra omnem aliarum curam fida, &c. 
Studio et opera Johannis Fehii Gaildorphensis, J. C. Lugdun. 
1627. 6 tom. fol.™) passim. 


According to the order of the Amsterdam edition. 


I. Institutiones : 


L. 1. tit. 10. De Nuptiis. 
L. 4. tit. 18. De Publicis Judiciis. 


II. Digesta seu Pandecte : 


L. 1. tit. r2. De Officiis Preefecti Urbis. 

L. 2. tit. 12. De Feriis. 

L. 11. tit. 5. De Aleatoribus. 

L. 13. tit. 7. De Pignoritia Actione. 

L. 22. tit. 5. De Testibus. 

L. 43. tit. 10. Ad Legem Corneliam de Falso. 
L. 47. tit. 2. De Furtis. 

..eeseee2I. De Extraordinariis Criminibus. 
..+eee+e%2, De Sepulchro Violato. 

oe 60 oem 20. De Stellionatu. 

L. 48. tit. 5. Ad Legem Juliam de Adulterio. 
FT LORS 8. Ad Legem Corneliam de Sicariis. 
5a NE ed 10. De Lege Cornelia de Falso. 

ce eevens 16. Ad Senatus-Consultum Turpilianum. 
Pees oOy 19. De Peenis. 

L. 49. tit. 4. Quando appellandum sit. 

L. 50. tit.13. De Extraordinaris Cognitionibus. 
BE eG 13. De Censibus. 


III. Codex: 


L. 1. tit.1. De Summa Trinitate. 


biti, by Thalemann, Leipsig, 1755. Svo., n The first three tomes contain the 
and by Mr. Ashton, Cambr. 1768. Digesta and the Syllabus of Remis- 
8vo., as well as of the Dialogue with sions, the fourth tome consists of the 
Trypho by Samuel Jebb. Lond. 1719. Codex, the fifth has the Institutions 


8vo. 


und Novels, while the last is made up 


m See before, Note f. on No. 340, by the Index Juris Civilis of Stephen 


p- 257. 


Davyz of Pampluna. 


alphabetically arranged. 


I2. 


ae ae 43- 


eeerees 


eevee 54- 


L.10. tit.13. 
L.11. tit.17. 
25. 
. De Spectaculis, &c. 
. De Metatis. 


s. 


59- 
. De Feriis. 


275 


. De Sancrosanctis Ecclesiis. 
. De Episcopis et Clericis. 

. De Episcopali Audientia. 

. De Hereticis. 

. De Apostatis. 

. De Judeis. 

. De Paganis. 


De his, qui ad Ecclesias confugiunt. 
De Postulando. 
De Jurejurando propter Calumniam. 


De Aleatoribus. 


. De Religiosis et Sumptibus Funeriis. 
. De Festibus. 

. De Usuris. 

- De Monopoliis. 

. De Sponsalibus. 

. De Donationibus ante Nuptias. 


De Nuptiis. - 


. De Incestis Nuptiis. 

. De Interdicto Matrimonio, &c. 
. De Repudiis. 

. De Naturalibus Liberis. 

. De Patria Potestate. 


De Donationibus. 


. De Custodia Reorum. 

. De his, qui Parentes vel Liberos occidunt. 
. De Maleficis et Mathematicis. 

. De Sepulchro violato. 

. Ad Legem Fabiam de Plagiariis. 

. De Crimine Sacrilegii. 

- De his, qui Latrones occultarint. 

- De Calumniatoribus. 


De his, qui se deferunt. 
De Collegiatis. 
De Mendicantibus Validis. 


De Cursu Publico. 


IV. Novellz, 3, 5, 6, 7, 9, 11, 14, 17, 22, 28, 31, 40, 425 43, 
45> 57> 58, 59» 67, 74, 77, 79, 83, 86, 117, 123, 124, 128, 
131, 133, 134, 137, 144, 146. 

V. Sanctio Pragmatica: (inter Aliquot Constitutiones, &c., 
ad calcem Novellarum: juxt. Ed. Amstel. 1663. t. 2. 
p- 236.) semel. 

VI. Edictum de Fide Orthodoxa: ap. Leunclavii, Jus Graco- 
Romanum, t. 1. (ap. Labb. Concil. t.5.) | semel. 

T 2 


276 Index of Authors, 


434 JUVENALIS Poeta. (ap. t. 2. Corp. Poet. Latin. Lond. 1713. 
fol.) subinde. 
Satyre 1, 2, 5, 6, 8, 12. 
435 JuvENcus. Historia Evangelica Carmine Heroico: ap. t. 2. 
Corp. Poet. Lugdun. 1603. 4to. Item, ap. t. 4. Biblioth. Max. 
Lugdun. 1677. (ap. Gallandium, t.4. p.601.) semel. 


K. 

436 Kempivus, Martinus. De Osculo. (Lips. 1665. 12mo.) semel. 1660? 
437 Kennet, White, D.D. Bishop of Peterborough. The Case of 1718 
of Impropriations, and of Augmentations of Vicarages, from 
the first Usurpation of Popes and Monks, &c. (Lond. 1704. 


33° 


8vo.) dis. 
438 [Kina, Sir Peter. 
Creed, No. 212.] 


439 Korruott, Christianus. 8S. Theol. Profess. Kilon. ° 


See before, The Critical History of the 


1664 


1. Tractatus de Calumniis Paganorum in Veteres Christianos 
sparsis. (Kilon. 1668. 4to.) dis. 
2. Liber de Vita et Moribus Veterum Christianorum. (Kilon. 


1683. 4to.) semel. 


[Aliter. Paganus Obtrectator : 


sive, De Calumniis Gentilium 


in Veteres Christianos Libri Tres. Kilon. 1698. 4to.] 
3. De Variis Scripture Editionibus. (Kilon. 1686. 4to.) ? 


440 Kranrttvs, [ Krantz, or Crantz], Albertus. Ecclesiastica Historia: 


1580 


sive, Metropolis de Initiis Christiane Religionis, &c. (Franco- 


furt. 1590. fol.) ? 


L. 
441 Lassevs, (Labbe, or more correctly Labbé,] R. P. Philippus, 


Jesuita. 


1647 


1. Collectio Conciliorum. Paris. 1671-2. 17tom. fol.P) passim. 
[For the Councils, as respectively cited, see the next Index. ] 

2. Historica Synopsis Conciliorum. (Paris. 1661. 4to.) ? 

3. De Scriptoribus Ecclesiasticis.4 (Paris. 1660. 2vol. 8vo.) bis. 


442 Lacrantivus, Lucius Cecilius. 


Lipsiz, 1715. 8vo. 
[Operum Editiones : 


Opera. Lugdun. 1594. 8vo. 303 


1. Princeps: Rome, 1465. 12mo.° 


o At Kiel in Denmark, where he 
died in 1694. 

p An 18th volume containing Jaco- 
batius on the Councils was afterwards 
added and termed Apparatus Alter, 
because the 17th volume was called 
Apparatus. The Collection was finish- 
ed by Father Gabriel Cossart, a brother 
Jesuit, but a better and more judicious 
critic than Labbé himself. The edition 
is much esteemed, though not clear of 
some serious defects. But my Ancestor 
and others before him having frequently 


referred to it, I have found it more 
suitable for the purposes of the present 
work than the edition of Colet, with 
the Additions of Baluze and Harduin. 
Venet. 1728. 23 tom. fol., or with the 
Supplement of Mansi in 6 vols. Luce, 
1748-52. 29 vols in all. 

a This book contains a dissertation 
against the story of Pope Joan. 

t Frequently reprinted. The Aldine, 
Venice 1515, 1zmo., followed this text 
as did the Lyonese, 1556. 8vo. 


alphabetically arranged. 


2. Oxoniensis: Cura Th. Sparkii, una cum H. Dodwelli Dis- 
sertatione de Ripa Striga. Oxon. e Theatr. Sheldon. 1684. 
8vo. 

3. Parisiana et Optima: Cura J. B. Le Brun et N. L. Du 
Fresnoy, &c. Editio Novissima, que omnium instar 
esse potest, &c. (Paris. 1748. 2 vol. 4to.) Editio tpsa est 
prestantissima ac complectitur non solum discrepantes 
Scripturas diligenter collectas, sed etiam Variorum Notas, 
§c. See Walch, Biblioth. Patrist. ch.2. s. 16. Jenz, 1834. 
p- 146. 

. Brunemann: Lips. 1739. 2 vol. 8vo. 

. Oberthur: Werceberg. 1783. 2 vol. 8vo. 

. Bipont: 1786. 2 vol. 8vo. 

Ap. Gallandium, t. 4. p. 229.] 


NU 


- Citations according to Le Brun. 

1. Divine Institutiones. sepius. 

2. Epitome Divinarum Institutionum. 

De Mortibus Persecutorum §. 
1680. 12mo. bis terve. 

Carmen de Resurrectione Domini. [al. Carmen de 
Pascha, Fortunato ascriptum.] semel. 

443 LamsBectivs*, Petrus, L.L.D. De Bibliotheca Vindobonensi*. 
Vindobon. 1672. (Ed. Princeps, 1665. 8 tom. fol.) Ap. Pagi 
in Baronium, ad annum 324. q.v. semel. 

444 LamBertus, Gulielmus. *Apyaovouia; sive, De Priscis Legi- 
bus Anglorum, &c. (Cantabr. 1644. fol.) semel. 

445 Lampripius, Atlius, s. Actius. Int. August. Hist. Scriptor. 
Lugdun. Batav. 1632. (Lugdun. Batav. 1661. 8vo.) subinde. 

1. Vita Commodi. 
2. Vita Heliogabali. 
3. Vita Alexandri Severi. 

446 LanpuLPHus Sagax. Continuatio Pauli Diaconi. Hamburg. 
1611. 4to. (Basil. 1569. 8vo.) semel. Vid. infr. Paulus Diaconus, 
No. 592. 

447 Latinus Latinius*. Epistola ad Antonium Augustinum de 
Usu Fermenti in Eucharistia. Rome, 1659. 4to. (ap. Bonam, 
Rer. Liturg. 1. 1. c. 23. n. 8. al. 16.) Vid. supr. No. 110. bis. 


Vol. 
Vol. 


semel. 
Item seorsim, Oxon. 


1662 


302 


goo 


1573 


8 Joseph Bingham calls this piece ‘a 
little golden tract.’ See Antiquities, 
b. 13, ch. 5, Ss. 7, V. 4, p. 402, and 
n. 35, in connection with the remark. 

t The relative and protégé of the 
celebrated Luke Holstein. 

Uu The full title of this book is, Com- 
mentariorum de Augustissima Biblio- 
theca Caesarea Vindobonensi Libri 
Octo, in 8 tom. fol. 1665-79, compiled 


while he was Keeper of the Imperial 
Library at ,Vienna. A second edition 
of this great work was published by 
Kollar between 1766 and 1782, and 
afterwards a ninth supplemental volume 
in 1790. 

x Born at Viterbo in 1513- Chosen 
as one of the Correctors of Gratian in 
1573- Died in 1593. 


278 


Index of Authors, 


448 LaupMETERUS, [rectius Landmeterus, Landtmeter,| Lauren- 
tius. De Veteri Clerico et Monacho: [sive, De Veteri Clerici 
et Monachi Instituto.] (Lovan. 1626. 8vo.) Item ap. Bonam, 
Rer. Liturg. 1.1. c. 15. n. 6. et ap. Leon. Allatium, De Missa 


Preesanctificatorum, s. Lo. q. Vv. 
449 Launotvs, Johannes, [John de LaunoiY,] D.D. De recta In- 


bis. 


t. 4. Operum, Colon. Allobrog. 1731. fol.) semel. 
450 [Laurentivs, Bernard. Casus, quibus Judex Secularis potest 


Clericorum. Paris. 1517. 8vo. 
451 Laurentivs, Novariensis. 


Biblioth. Max. Lugdun. 1677. 


452 Lecrionarium Gallicanum. (ap. Mabillon. De Cursu Galli- 
cano, Paris. 1685. 4to. q.v.) subinde. 


453 [Leo, Johannes, cognomine Africanus. 


Antwerp. 1556. 8vo.]  ? 
454 Leo, Grammaticus. 
(Paris. 1655. fol.) semel. 


455 Luo, Imperator, et Anthemius. 


Corp. Jur. Civil. Ed. Amstel. 1663.) semel. 
456 Leo et Majorianus, Imperatores. Novella 8. (ad calc. t. 6. Cod. 
Theodosian. Lugdun. 1665.) dis. 


1636 
terpretatione Sexti Canonis Niceni, &c. Paris. 1662. 8vo. (ap. 
manus injicere in Personas Ecclesiasticas. Item de Privilegiis 

semel, | 
Homiliz: (ap. t. 2. Biblioth. Patr. 507 
per Marguerit. De la Bigne, Paris. 1624.) Item ap. t. 9. 
bis. 
Descriptio Africe. 1500 
Chronographia, cum Notis Combefisii. 1013 
Novella t1. (ad cale. t. 2. 458 
Opera. Lugdun. 1672. fol. sepis- 440 


457 Lro Magnus, Papa. 
sime. 


[1. Editio Quesnelliana: Opera Omnia, nunc primum Epi- 
stolis Triginta, tribusque de Gratia Christi Opusculis 
auctiora, secundum exactam annorum seriem accurate 
ordinata, &c. Paris. 1675. 2 tom. 4to. Recusa Venet. 


1700. fol.2 


2. Editio Balleriniana: O.O. &c. post P. Quesnelli recensio- 
nem ad complures et prestantissimos Mscriptos Codd. 
ab illo non consultos exacta, &c., ilustrarunt Pet. et 
Hieron. Fratres Ballerinii, Presbyteri Veronenses. (Venet. 


1753-57- 3 tom. fol.) 


y The intimate friend of Leo Allacci 
and Holstein, with whom he became 
acquainted at Rome in 1636. The 
great opponent of legendary saints. 
Died 1678. 

2 Walch, Biblioth. Patrist. ch. 3.s.16. 
p- 145, gives an ample account of this 
edition, and adds the following reason 
why it was prohibited: Que editio in 
indicem quidem Librorum Prohibito- 


rum relata est, quoniam Quesnellus, 
quum de Hilario Arelutensi disserit, 
judicia de cuusis patriarcharum in his- 
toria ecclesiastica relata, non ad legi- 
timas appellationes reddita fuisse, sed 
ab ultro electo e partibus arbitro pro- 
lata, disputat, &e. 

8 This is undoubtedly the very best 
edition of these works. See Walch, ibid. 


alphabetically arranged. 279 


Citations according to the order of ihe Ed. Ballerin. 


Tom. IL. 
. In Anniversario Die Assumptionis suze ad Pontificatum. 
- De Jejunio Decimi Mensis. 

- In Solemnitatem Nativitatis D.N. Jesu Christi Serm. 1. 
[al. 21.] et Serm. 4. [al. 24.] 5 
4. In solemnitatem Epiphanie D. N. Jesu Christi Serm. 3. 

[al. 33.] et Serm. 7. [al. 37.] 
5- De Quadragesima Serm. 4. [al.42.] 6. [al.44.] 9. [al.47.] 
6. De Passione Domini Serm. 14. [al. 63.] 
7 
8 


yo 


ce 


. De Jejunio Pentecostes Serm. 2. [al. 79.] et 3. [al. 80.] 
. Sermo in Nativitatem Sanctorum Septem Fratrum Macca- 
beorum. 
9. De Jejunio Septimi Mensis Serm. 7. [al. 18.] et 9. [al.94.] 


Tom. II. 


Epistole Decretales. (ap. Labb. Concil. t. 3.) 
g. Ad Julianum. 
4. Ad Episcopos Siculos. 

37- Ad Leonem Ravennensem. . 

62. Ad Maximum Antiochenum. 

64. Ad Marcianum. 

65. Ad Eudociam Augustam, 

70. Ad Marcianum Augustum. al. 72. 

79. Ad Nicetam. 

80. Ad Episcopos Campaniz. 

81. Ad Dioscorum. 

84. Ad Anastasium Thessalonicensem. 

88. Ad Gallos. 

89. Ad Episcopos Viennenses. 

91. Ad Theodorum Forojuliensem. al. 89. 

92. Ad Rusticum. al. go. 

93- Ad Turribium, al. Turibium. 

94. Ad Gallos et Hispanos. 

458 Leo Sapiens, Imperator. 886 

1. Notitia Ecclesiz, Gr. et Lat.: (ap. Leunclavit Jus Gr. Rom. 
t. 1. p.88.) Vid. infr. No. 462. sepe. See Antiquities, . 
b. 9, throughout. 

2. Novell 53, 54, 73: 77, 89: apud Leunclav. ibid. p. 78. 
(ad calc. t.2. Corp. Jur. Civil. Amstel. 1663.) sepe. 

3- Tactica. (In Usher’s Religion of the Ancient Irish: Works, 
vol. 4. Dublin. 1847. 8vo.) semel. 

459 Leontivus Byzantinus. 590 

1. De Sectis, Gr. et Lat.: (ap. t.1. Biblioth. Patr. Gr. Lat. 

sive Auctar. Duczan. Paris. 1624.) semel. 


280 Index of Authors, 


2. Contra Eutychianos et Nestorianos : ap. t. 4. Biblioth. Patr. 
Paris. 1654. (ap. t. 9. Biblioth. Max. Lugdun. 1677.) 
semel. 

460 Lessius, Leonardus. De Jure et Justitia. Antwerp. 1626. fol. 
t Lovan. 1605. fol. (Paris. 1606. fol.) ter. 

461 L’Esrrance, Hamon, [or sometime Hamond,] Esq. 

1. A Remonstrance in the Defence of the Liturgy. (Lond. 
1642. 4to.) semel. 

2. Smectymnuo-Mastix, or A Defence of the Remonstrance. 
(Lond. 1651. 8vo.) 

3. The Alliance of Divine Offices, exhibiting all the Liturgies 
of the Church of England, as also the late Scotch Service 
Book, with all their respective Variations, &c. Lond. 
1690. fol. + Lond. 1659. fol. (Reprint for the Anglo- 
Catholic Library, Oxford, 1846. 8vo.) sepe. 

462 Leunctavivus, Johannes. Jus Greco-Romanum, Gr. et Lat. 
Francofurt. 1594. 2 tom. fol. (Itidem, 1596. 2 tom. fol. in 1.) 
sepe. 

[Auctores apud Leunclavium : 

Balsamon, Harmenopulus, Heraclius Imp., Justinianus 
Imp., Leo Sapiens, Nicetas. ] 

463 Lexicon Juridicum. » Per Anonymum?, Genev. 1615. 8vo. 
(Colon. Allobrog. 1615. 8vo.) semel. 

464 Lisantus Sophista. Opera, Gr. et Lat. Paris. 1606. 2 tom. fol. 
(Lutetiz, 1627. 2 tom. fol.) subinde. 

1. Oratio Apologetica. (Oper. t. 2.) 

Devan 05 bi contra Florentium. (ibid.) 

Birsnscu in Tisamenum. Ibid. (ap. Cotelerium, Antwerp. 
1698. t. 1. p. 287.) 

bn de nave De Vinctis. (ap. Coteler. ibid. juxt. Ed. Jacob. 
Gothofred.°) 

De Agricolis. (ap. Cod. Theodosian. cum Notis 

Gothofred. t. 1. p. 288. q. v.) 

465 [Lineuuus Precum, &c. Vid. supr. Faustinus, No. 287.] 

466 Lineratus, Archidiaconus Ecclesiz Carthaginiensis. Brevia- 
rium, sive Historia Cause Nestoriane et Eutychiane, cum 
Appendice. Ap. t.2. Crabb. Concil. Colon. 1551. Seorsim 
cum Notis Garnerii. Paris. 1675. 8vo. (ap. Labb. Concil. t. 5. 
pp. 740, seqq.) Item ap. Gallandium, t.12. sepius. 

467 Ligutroort, John, D.D.4 

1. The Temple-Service and the Temple. Lond. 1650. 4to. ter. 


1640 


1570 


360 


553 


1652 


b I have failed to discover the name 
of the author of this book; but it is 
not identical with the work mentioned 
before, No. 133, under the same title, 
by Calvin or Kahl. 

¢ He published five Orations of Li- 


banius among his own Opuscula, Gene- 
va, 1631, and reprinted in 1644, 4to. 
See Brunet’s Bibliographie Universelle, 
Paris. 1816. vol. 17. 

d Master of Catherine Hall, Cam- 
bridge, in 1643. Died in 1661. 


alphabetically arranged. 


2. Hore Hebraice in Mattheum et Marcum cum Disquisi- 


tione Chorographica. Cantabr. 2 vol. 4to. Item ap. 
Opera: Franequer. 1699. 2 tom. fol. 
[The Whole Works by the Rev. J. R. Pitman, M.A. (Lond. 
1824. 13 vol. 8vo.) 
Inv. 5. The Harmony of the Four Evangelists. semel. 
.... 8. The Commentary on the Acts of the Apostles, ch. 1. 
v. 21. semel. - 
..+. 9. The Temple-Service as it stood in the Days of our 
Saviour. ter. 
.... 11. Hore Hebraice, or Hebrew and Talmudical Exerci- 
tations upon St. Matthew and St.Mark. semel. 
.... 12. Do. on St. Luke, St.John, Romans, and Corinthians. 
(1 Cor. 6, 4.) seme. 
468 [LrmBorcuius®, Philippus. Theologia Christiana. (Amstel. 
1686. 5to.) semel. | 
469 Linpanvs, Gulielmus. Panoplia Evangelica contra Hereses. 
Colon. 1575. fol. (Colon. Agripp. 1563. fol.) ter. 


281 


1660 


1562 


470 LINDENBROGIUs, seu Lindinbrogius, Fridericus. Codex Legum 


Antiquarum Wisigothorum, Burgundionum, Alemannorum, 
et aliorum. (Francofurt. 1613. fol.) semel. 
471 Linwoop, [or rather Lyndwood,] William. Provinciale, editum 
per Sharrock: Oxon. 1664. 8vo. (Oxon. 1679. fol.) semel. 
472 Lipstus, Justus. 
1. De Magnitudine Romana, Libri Quatuor. Antwerp. 1598. 
fol. Item, + 1637. fol. (ap. t. 3. Operum, Vesaliz, 1675. 
8vo.) dis. 
2. [Note in Senecee Opera: Antwerp. 1615. fol. semel.] 
473 [Lirurera Mosarabica, sive Missa Mosarabum. Vid. infr. 
Mabillonius, De Liturg. Gallican. No. 485.]} 
474 [LirurGicarum Antiquarum Arcana, &c.: ap. Bonam, Rer. 
iturg. 1.2. c. 4. n. 3. semel. Vid. infr. Vanderhaer, No. 787.] 
475 Luoyp, William, D.D. Bishop of St.Asaphf. An Historical 
Account of Church-Government as it was in Great Britain 
and Ireland, when they first received the Christian Religion. 
(Lond. 1684. 8vo.) semel. 
476 Loatsa, seu Loaysa, Garsias seu Garcia. Collectio Concilio- 
rum Hispanize, cum Notis. Madrit. 1593. fol. 
1.In C. Bracarensis 1. c. 21. [al. Bracarensis 2. c. 3.] (ap. 
Labb. Concil. t.5.) semel. 
2. In C. Eliberitani c. 25. (ibid. t.1.) semed. 
3. In C. Toletani 1. c. 14. (ibid. t.2.) dis. 


1422 


1580 


1680 


© Minister of Amsterdam in 1667. the Tower in 1688. ‘Translated to 
He inherited the principles as well as Lichfield and Coventry, and thence to 
the papers of Episcopius, his great Worcester, in 1699. Died in 1717 at 


uncle on the mother’s side. the age of gr. 
f One of the seven bishops sent to 


—————— ee 


282 


477 LomBARDUvs, Petrus &, Episcopus Parisiensis. 


Index of Authors, 


Liber Senten- 1160 


tiarum. Lugdun. 1594. 8vo. }Cracov. 1519. 4to. (Colon. 


Agripp. 1566. 12mo.) subinde. 
De Bibliothecis Liber Singularis. 


478 LomEiEeRvus, Johannes. 


(Zutphan. 1669. 8vo.) Ultraject. ad Rhen. 1660. 8vo. seme. 


479 Lucianus, Atheus. 


Opera, Gr. et Lat. Salmur. 1619. 12mo. 170 


(Bipont. 1789-93. 10 vol. 8vo.) subinde. 


Philopatris. 
480 Luctanus, Confessor. 


De Morte Peregrini. 


Nigrinus. 
253 


1. Epistole: inter Cyprianicas Ep. 17. [al. 23.] semel. Ep. 20. 
[al. 22.] semel. (ap. Cyprian. Oper. Amstel. 1700. fol.) 
2. Acta: ap. Metaphrastem. (ap. Swriwm, 7 Januar. t.1.) Vid. 


infr. No. 739. semel. 


481 Luctanus, Martyr. Symbolum: ap. Athanasium de Symbolis 294 
Arimini et Seleuciz. (ap. Socratem, Hist. Eccles. 1. 1. c. 10.) 


semel. Vid. infr. No. 716. 
482 Lupus, [Wolf,] Christianus. 


Scholia in Canones Concilio- 1655 


rum. Bruxel. 1678.2 5 tom. 4to. (Venet. 1724. 12 tom. in 


6 vol. fol.) subinde, 


483 Lyranus, Nicolaus. [Nicholas De Lyra.] Glossa in Biblia. 1320 
Lugdun. 1589. (Antwerp. 1634. 6 tom. fol.) dis. 


484 [Lysxr, John. 
619. ] 


See afterwards, Polygamia Triumphatriz, No. 


M. 


485 MaBILuonius, Johannesi, Ord. Benedict. 


1670 


1. De Liturgia Gallicana Libri Tres, in quibus Veteris Missz, 
que ante annos mille apud Gallos in usu erat, Forma 
Ritusque eruuntur ex Antiquis Monumentis, Lectionario 
Gallicano hactenus inedito, et tribus Missalibus Thoma- 
sianis, que integra referuntur, Missale Gothicum, Missale 


Francorum, Missale Gallicanum vetus. 


Accedit Disqui- 


sitio de Cursu Gallicano, seu de Divinorum Officiorum 
Origine et Progressu in Ecclesiis Gallicanis. (Lutet. Paris. 


1685. 4to.) s@pe. 


2. De Cursu Gallicano. (ad calc. Liturg. Gallican. ut supr.) 


subinde. 


3. Museum Italicum, seu Collectio Veterum Scriptorum ex 
Bibliothecis Italicis, &c.: [inter quos Liber Sacramento- 
rum Ecclesie Gallicane,] &c. (Paris. 1687. 4to.) semel. 

4. Analecta Veterum, sive Collectio Veterum aliquot Operum 
et Opusculorum omnis generis, Carminum, Epistolarum, 


& Peter of Lombardy, well known 
by the title of Master of the Sentences. 
The pupil of St. Bernard. Termed 
Parisiensis from becoming, first, a cele- 
brated professor of the University of 
Paris, and, afterwards, archbishop of 
that diocese in 1160. The editio prin- 


ceps of his great work is dated at Ve- 
nice, 1477, fol., on which numerous 
commentaries have been written. 
h First edition was published in 1665. 
i Born at Pierre-Mont on the borders 
of Champagne, 1632. Died at the 
Abbey of St.Germain des Prés in 1707. 


alphabetically arranged. 


Diplomatum, Epitaphiorum, &c. Paris. 1675. 4 vol. 8vo. 
(ap. t. 4. Dacherii Spicileg. Paris. 1723. 4 tom. fol. Vid. 
supr. Dacherius, No.222. semel vel bis. 
486 Macartvs, Sanctus, A gyptius *. 
1. Homiliz: (ad calc. Oper. Greg. Thaumaturg. Paris. 1622. 
fol.) Item, ex edit. Pritii. Lips. 1698. 8vo. Iterum, 
1714. 12mo. Ap. Gallandium, t. 7. pp. 3, seqq.  semel. 
2. Regula, c. 15: (ap. Hist. Flagellant. Paris. 1700. 8vo.) 
Ap. Galland. ibid. p. 245. 
487 Macrosius. 
(Lugdun. Batav. 1670. 8vo.) semel. 
488 MacpEeBurGensEs Centurie. Vid. supr. Centurie Magde- 
burgenses, No. 160. 
489 MarmonipeEs! Moses, [Moses the son of Maimon.] Liber 


J. Buxtorfii Filio. (Basil. 1629. 4to.) semel. 
490[Masoninus, Imp. Novell: (ad calc, Cod. Theodosian. 


373 


Lugdun. 1665.) ter vel quater. ] 


491 Mautponatus, Johannes, e Soc. Jes. 


bis terve. 


(Lugdun. 1614. 4to.) subinde, 


492 MALE ta, s. Malelas vel Malalas, Johannes, Antiochenus. [John 


493 MALMsBuRIENSIS, Gulielmus, [William of Malmsbury.| De 


Scriptores post Bedam. Lond. 1596. fol.) semel. 


Saturnalia: Libri Septem. Paris. 1585. 8vo. 380 
I17O 
More Nevochim, hoc est, Doctor Perplexorum ad dubia et 
obscuriora Scripture loca rite intelligenda: Latine translatus 
457 
1579 
1, Commentarius in Quatuor Evangelistas™: cum Quatuor 
Indicibus, &e. (Mogunt. 1624. fol.) Lugdun. 1615. fol. 
2. Disputationum ac Controversiarum Decisarum, et circa 
Septem Ecclesie Romane Sacramenta, &c., Tomi Duo. 
601 
of Antioch.| Chronicon, Gr. et Lat. (Oxon. 1691. 8vo.) ? 
1130 
Rebus Gestis Regum Anglorum. Francofurt. 1601. fol. (ap. 
47° 


494 Mamertus, al. Mamercus, Claudianus, Presbyter Viennensis. 


De Statu Anime® ad Sidonium Apollinarem Libri Tres: cum 
Notis Barthii. Cygn. 1655. 8vo. (Int. Opera que exstant ; ap. 
Gallandium, t. 10. pp. 417, seqq.) seme. 


k Commonly called The Elder, as 
St. Macarius of Alexandria, a little later 
in the same century, a famous monk 
and friend of the former, was termed 
The Younger. The elder Macarius 
was born in 301, and died 391. He 
was a disciple of the celebrated ascetic 
St. Anthony. 

1 The most celebrated of the Rabbins, 
of whom the Jews have a saying,‘ From 
Moses to Moses there was none like 
Moses!’ He was born of a noble 
family at Cordova, in Spain, anno 1135. 


He was at one time physician to Saladin 
the Great. He died in 1205. 

m This work bears a high character ; 
for few commentators have so happily 
explained the literal sense of the four 
Gospels as this learned Jesuit has done. 
He never allows a difficulty to pass 
without examining it thoroughly. 

n This treatise is directed against 
the errors of Faustus Rhegiensis, who 
had put forth doctrines of an anthropo- 
morphist character. 


284 Index of Authors, 


495 Marca, Petrus de, Archiepisc. Parisiensis. 

1. Dissertationum de Concordia Sacerdotii et Imperii, seu 
De Libertatibus Ecclesiz Gallicane, Libri Octo°. Paris. 
1663. fol. (Francofurt. 1708. fol.) spe. 

2. Commentarius in cap. Clericus: ad calc. Antonit Augustini 
de Emendatione Gratiani. Vid. supr. No. 63. (ap. t. 4. 
Oper. Bemberg. 1738-39. t.6. 4to. ad calc. Tractat. de 
Veteribus Collectionibus Canonum.) ter quaterve. 

3. Dissertationes de Primatibus, &c. Paris. 1669. 8vo. (ap. 
Part. Secund. Oper. ut supr. Francofurt. 1708. fol.) 
subinde. 

4. Opera Posthuma de Institutione Patriarche Constantino- 
politani. Paris. 1669. 8vo. (ap. Part. Secund. Oper. ut 
supr. p.155-) ? 

5. Note ad Concilium Claromontanum. (ibid. p. 255.) dis 
terve. 

496 Marce.uinus, Comes?. Chronicon, cum Eusebii Chronico : 
q.v. supr. No. 275. (ap. Gallandium, t. 10. pp. 343, seqq.) bis. 

497 MarceLuinus. Vid. supr. Faustinus, No. 287. 

498 Marcus, Sanctus, Evangelista. 

1. Liturgia, ipsi ascripta4, Gr. et Lat. (ap. t. 2. Biblioth. Patr. 
Greeco- Latin. s. Auctar. Duceean. Paris. 1624.) subinde. 

2. (Passio. (ap. Valesium in Euseb. Hist. Eccles. 1.5. c. 24. 
juxt. Ed. Cantabr. 1720.) semel. 

499 Marcus, Diaconus Gazensis. Vita Sancti Porphyrii: 
Baronium, ad annum 4o1.) Vid. supr. No. 78. 
Gallandium, t.9. p.259. bis. 

500 MARSHALL, Nathaniel, D.D. Canon of Windsor. The Peni- 
tential Discipline of the Primitive Church for the first four 
hundred years after Christ, together with its Declension from 
the fifth century downwards to its present State impartially 
represented. By a Presbyter of the Church of England. 
(Lond. 1714. 8vo.)* 

501 Maternus. Vid. supr. Firmicus, No. 297. 

502 MarRTIALts, Poeta. Epigram. 6. De Spectaculis. 
Corp. Poet. Latin. Lond. 1713.) semel. 


(ap. 
Item ap. 


(ap. t. 2. 


1640 


534 


40 


402 
al. 
422 
1720 


© De Marca was a man of great 
talent and profound learning, but of 
varying principles according to his in- 
terest. He wrote this work in defence 
of the liberties of the Church of France 
at the instance of Cardinal Richelieu. 

P Count of Illyricum under the Em- 
peror Justinian. His Chronicle is a 
continuation of Jerome’s, beginning 
A.D. 379, and ending 534. See Dar- 
ling’s Cyclopzd. Bibliograph. Lond. 


1854. col. 1959. 

4 First published at Paris in 1583. 
It carries with it many internal evi- 
dences of an era long after the time of 
the Apostles. See Cave, Hist. Liter. 
Basil. 1741. t. 1. p. 24. 

r Published anonymously as above, 
but erroneously attributed to Bishop 
Pearson in my Ancestor’s original In- 
dex Auctorum. 


alphabetically arranged. 


Lugdun. 1665.) bis.) 


285 


503 [MarrTianus, Imp. Novelle: (ad cale. Cod. Theodosian. 450 


504 Martinus, Bracarensis, [Martin of Braga in Spain.] Col- 560 


lectio Canonum. (Vid. post 


Concil. Bracar. 3. ap. Labb. al. 


Concil. t.5.) Item ap. Justell. Biblioth. Jur. Canon. append. 570 


t. 1. subinde. 


505 Martinus, Polonus, Ord. Predicat. Archiepisc. Gnesnensis. 1277 
Chronicon. (Col. Agripp. 1616. fol.) semel. 


506 Martyr, Petrus *, 


Loci Communes ex variis ipsius Auctoris 1550 


scriptis. (Genev. 1624. fol.) subinde. 


507 MartyroLocium Romanum; 


cum Notis Baronii. Colon. 


1616. 4to. Item, Ad Novi Kalendarii Rationem et Eccle- 
siastice Historie Veritatem’ restitutum: Gregorii XIII. jussu 
editum. Antwerp. 1608. 8vo. (Paris. 1607. fol.) semel. 


508 Masius, Andreas". 
Joshua. (Antwerp. 1574. fol.) 

509 Mason, Francis, B.D. Oxon. 
Chaplain to King James I. 


Commentarius [sive Annotationes] in 1556 


semel. 
Archdeacon of Norfolk and 1619 


1. Of the Consecration of the Bishops of the Church of 
England, with their Succession, &c. (Lond. 1630. fol. *) 


semel vel his. 


2. Ecclesie Anglican Vindicie: sive, De Legitimo ejusdem 
Ministerio, id est, De Episcoporum Successione, Con- 
secratione, Electione, et Comfirmatione: item de Presby- 


terorum et Diaconorum 


Ordinatione: Libri Quinque. 


Lond. 1625. fol. (Ed. Secund. priore Anglicana longe 
auctior et emendatior. Lond. 1638. fol.) semel vel bis. 
3. A Defence of the Ordination of Ministers in the Reformed 
Churches. (Oxford, 1641. fol.) ? 
510 Maurice, Henry, D.D. Chaplain to the Archbp. of Canter- 1688 


bury. 


S Sometimes termed Dumiensis, from 
having been abbot of Dumes before he 
became bishop of Braga. 

t He was born at Florence in 1500. 
Originally an Augustine monk, but, em- 
bracing the principles of the Reforma- 
tion, he eventually was invited to Eng- 
land, and became Professor of Divinity 
at Oxford, 1549, and Canon of Christ 
Church next year. Retiring from Eng- 
land on the accession of Queen Mary, 
he occupied the Divinity Chair at Zu- 
rich till his death in 1562. 

u He was born at Brussels in 1516, 
and eventually became Counsellor to 
William Duke of Cleves, being one of 
the best scholars of the century, par- 
ticularly in the Oriental languages. 


x This is the original work in English, 
which my Ancestor cites in his Index 
Auctorum, but which is now little 
known; having been superseded by the 
same work under the Author’s hand in 
Latin, much enlarged and improved, 
and entitled Vindicie Ecclesie Angli- 
cane, &¢c. Lond. 1625. fol. To the first 
edition in English the Author himself 
alludes by that expression in the title- 
page of the Latin, priore Anglicana 
longe auctior et emendatior. The date 
between the lunar brackets, Lond. 1638, 
indicates the reprint of the Latin work ; 
which in 1728 was retranslated into 
English and further enlarged by a Mr. 
John Lindsay. 


286 


Index of Authors, 


1. A Defence of Diocesan Episcopacy, in answer to a Book 
by Mr. David Clarkson, lately published, entituled Primi- 
tive Episcopacy. (Lond. 1700. 8vo. sec. ed.) sepe. 

2. A Vindication of the Primitive Church against Mr. Bax- 
ter’s Church History. (Lond. 1682. 8vo.) dis. 


511 MAXIMILIANI Passio: (ad calc. Lactantii de Mortibus Per- 
secutorum.) Vid. supr. Lactantius, No. 442. 
512 Maximus, Monachus. Scholia in Opera Dionysii Areopagite : 


fol.) dis. 
513 Maximus, Taurinensis. 


dun. 1677.) subinde. 
1. De Epiphania, Hom. 4. 


2. De Peenitentia Petri, Hom. 3. 
3. De Natali Petri et Pauli, Hom. 5. 
4. De Diversis: primo, De Expositione Symboli. 


295 
semel. 
645 
Gr. et Lat. Paris. 1644. Antwerp. 1634. (Venet. 1755. 2 tom. 
Homiliz; cum Operibus Leonis et 422 
Fulgentii. Lugdun. 1652. fol. (ap. t. 6. Biblioth. Max. Lug- 
1625 


514 Mepkg, Joseph, B.D. [The pious and profoundly learned. ] 


Works. (Lond. 1677.-fol.) Also, 1664. 2 vol. fol. ¥ 


In Boox II. 
1. The Christian Sacrifice: in Nine Chapters on Mal. 1, 11. 


semel, 


2. Discourses and Treatises of Churches and the Worship of 


God therein. subinde. 


3. The Name Altar, or Ovovacrnpiov, anciently given to the 


Holy Table. 
4. On Psalm 132, v. 7. 


[Separately, Lond. 1637. sm. 4to.] semel. 
semel. 


In Boox III. 


5. Commentarius in Apocalypsin. 


semel, 


In Boox IV. 


6. Epistle 66. 


ter. 


515 Menarpus, Hugo. [ Nicholas Hugues.| Mon. Benedict. Congr. 1630 
S. Maur. Note in Sacramentarium Gregorii. Paris. 1641-2. 


4to. 
subinde. 


516 Menpoza, Fernandus, sive Ferdinandus de. 


(ap. part. 1. t. 3. Oper. Greg. M. Paris. 1705. fol.) 


Commentarius 


in Canones Concilii Eliberitani, al. [lliberritani. (ap. Labb. 
Concil. t.1.) In canones 36 et 39. bis. 


y This is the second edition of the 
original, to which many additions were 
made from the Author’s manuscripts 
by Dr. Worthington. The edition of 
1677 is a reprint of 1672, which is 


considered to be an improvement upon 
the copy of 1664. The arrangement of 
some of the pieces is a little different. 
See Darling’s Cycloped. Bibliograph. ~ 
Lond. 1854. col. 2028. 


alphabetically arranged. 


287 


517 Mercator, Marius. Opera; cum Notis Garnerii. Paris. 1673. 418 


fol. 


Item, cum Notis Baluzii. Paris. 1684. 8vo. 


Item, ap. 


Gallandium, t.8. p.613. (Hypognostica?: inter Oper. Augus- 
tini. Ed. Bened. ut supr. t. ro. Append. part.1. p.40.) semel. 


518 Mercuri ts, Hieronymus, M.D. De Arte Gymnastica Libri 


Sex. (Amstel. 1672. 4to.#) semel. 


519 Meursius, Johannes. 


1741. 12 tom. fol. 
520 Micro.toeus », 


1677.) bis. 


t. 3. Francofurt. 1613. fol.©) semel.] 


1555 - 
Glossarium Greco-Barbarum. (Lug- 1625 
dun. 1614. 4to.) Item ap. t. 4. p. 133. Operum, Florentiz, 
semel. 
De Observationibus Ecclesiasticis : ap. t. 10. 1080 
Biblioth. Patr. Paris. 1654. (ap. t. 18. Biblioth. Max. Lugdun. 

521 [MinverTot, Benignus. De Legitima Judicum Secularium Po- 
testate in Personas Ecclesiasticas. (ap. Goldasti Monarchiam, 

522 Miuutvs. [John Milles, or, more correctly, Mill, D.D.] Pro- 1681 
legomena in Novum Testamentum Grecum ¢. Oxon. 1707. ? 
(Lipsie, 1723. repetit. Amstel. 1746. fol.) semel vel bis. 

523 Minucius Felix. Octavius: cum Notis Rigaltii. Oxon. 1678. 220 


8vo. (Ex iterata recensione Johannis Davisii, &c. Cantabr. 
Typ. Academ. 1712. 8vo.) Ap. Gallandium, t.2. se@pe. 


524 Missa, sive Liturgia, Mosarabum. Tolet. 1500. 


In Nativitate 


Christi. [al. in Natali Domini.] (ap. Mabillonium, ubi supr.) 


semel. 


No. 110. semel. 


(ap. Bonam, Rer. Liturg. 1.1. ¢.13. n.5.) Vid. supr. 


525 MissaLe Gothicum. Rome, 1680. (ap. Mabillonium, De Liturg. 


Gallican. Par. 1685. 4to.) Vid. supr. No. 485. 


semel. 


526 MissALe Romanum. Antwerp. 1584. 4to. t Colon. 1644. fol. 


(Paris. 1739. 8vo.) subinde. 


527 Montacu [Montacutius], Richard, D.D. Bishop of Norwich. ® 
Diatribe on the first part of the late History of Tithes. [By 1638 
Mr. Selden.] (Lond. 1621. 4to) semel. 


z See Antiquities, b. 10. ch. 2. s. 24. 
v.3. p. 491. ‘And the Author of the 
Hypognostics under the name of St. 
Austin, supposed by learned men to 
be either Marius Mercator, or Sixtus, 
bishop of Rome, &c.’ 

a First published at Venice in 1569, 
4to. 
b It is not known who or what he 
was. Cave thinks he must have written 
his book after the death of Gregory 
VII. in 1085. See, as before, v. 2. 
P- 155. 

© Milletot’s work is rarely to be met 
with. There is, however, a copy of it in 
the Library of Trinity College, Dublin, 
under this title, as follows: Tractatus 
de Delicto Communi et Casu Privi- 


legiato: vel, De Legitima Judicum Sex- 
cularium Potestate in Personas Eccle- 
siasticas. Per Benignum Milletotum. 
{sine loco.] 1612. fol. See Notes and 
Queries, Oct. 2, 1852. v. 6. p. 327. 

d Of this edition of the N. T. Gr. 
Michaelis remarked, ‘that the infancy 
of criticism ends with the edition of 
Gregory, and the age of manhood com- 
mences with that of Mill.’ It is a most 
able and magnificent work, and ranks 
next to that of Wetstein in importance 
and utility. 

e A strong advocate of Arminian 
doctrine. Educated at Eton and King’s 
College, Cambridge. Fellow of Eton in 
1613. Archdeacon of Hereford in 1617. 
Canon of Windsor in 1620. Bishop of 


288 


528 Morinusf, Johannes. 


Index of Authors, 


1640 


1. Commentarius de Sacris Ecclesize Ordinationibus, secun- 
dum Antiquos et Recentiores Latinos, Greecos, Syros, et 
Babylonios. Paris. 1655. fol. (Antwerp. 1695. fol.) sepe. 

2. Commentarius Historicus de Disciplina in Administratione 
Sacramenti Poenitentiz tredecim primis Seculis in Eccle- 
sia Occidentali et huc usque in Orientali observata: &c. 
Ad libri coronidem complures Libelli Peenitentiales, &c., 
Gr. Lat. Hebr. nunc primum in lucem prodeunt. (Ant- 


werp. 1682. fol.) subinde. 
529 Morna&us8&, Philippus. Mysterium Iniguitatis, sive Historia 


1577 


Papatus, &c. Salmur. 1612, 8vo. (Antea, 1611. fol.) semel. 


530 Morton, Thomas, D.D. Bishop of Durham. 


1632 


1. The Grand Imposture of the Church of Rome. (Lond. 


1628. 4to.) semel. 


2. A Catholic Appeal for Protestants out of the Confessions 
of the Roman Doctors. (Lond. 1610. fol.) semel. 
3. Apologize Catholic de Notis Ecclesie: Pars Prima. 


(Lond. 1605. 8vo.) ? 


— ———- Pars Secunda. (Lond. 1606. 4to.) semel. 


531 Moscuus4, Johannes. Pratum Spirituale: (ap. t.2. Biblioth. 


630 


Patr. Gr. et Lat. sive Auctar. Duczean. Paris. 1624.) Item ap. 
t. 7. Biblioth. Patr. Edit. Secund. per De la Bigne: Paris. 


1589. t. 9. fol. 
seqq. sepe. 


532 Movu.ini [Molineus], Peter Du, D.D. 


Chichester in 1628. Translated to Nor- 
wich in 1638. Died in 1641. He as~- 
sisted Sir Henry Savil in his edition of 
Chrysostome in 1613, and he himself 
edited Gregory Nazianzen’s Jn Julia- 
num Invective Due, as well as the 
Epistles of Photius and the Demon- 
stratio Evangelica of Eusebius. 

f He was originally a Protestant, but 
entered the Oratory in 1618, and even- 
tually became celebrated for his pro- 
found erudition and most intimate ac- 
quaintance with the Fathers and Coun- 
cils. He was consulted by Pope Urban 
VIII. on his favourite project of an 
union between the Western and Eastern 
Churches; and reasonably so, as the 
characteristics of his works distinctly 
evince. 

& Philip de Mornay, Lord of Plessis 
Marley. A Protestant statesman, and 
one of the best friends and most faith- 
ful advisers of Henry of Navarre, the 
Fourth of France. He had a narrow 
escape on St. Bartholomew’s day, when 
comparatively a young man, being at 


Item ap. Cotelerii Monumenta, t. 2. pp. 341, 


1630 


that time in the suite of his master at 
Paris. In 1600 he maintained a public 
discussion against Du Perron, then 
bishop of Evreux, on the principal 
differences between Protestants and 
Romanists. He died in 1623. 

h Al. Eviratus. He was an eminent 
Monk of the seventh century. He 
visited all the chief monastic establish- 
ments of the East. His Pratum Spi- 
rituale contains the result of his re- 
marks and observations. Bellarmine 
calls it liber magna ex parte utilis, 
and commends it as cited by the Seventh 
General Council. De Scriptor. Eccles. 
Colon. 1684. p. 137. 

i He was one of the boldest and 
most uncompromising opponents of the 
Church of Rome. He studied originally 
at Sedan and afterwards at Cambridge, 
and became successively Professor of 
Philosophy at Leyden in t592, Pastor 
of the Church at Charenton, near Paris, 
in 1599, and Professor of Divinity at 
Sedan, where he died in 1658. He 
was a great favourite of King James I. 


alphabetically arranged. 


289 


1. The Novelty of Poperyi against Perron, &c. Lond. 1644. 
fol. (Lond. 1662. fol.) subinde. 

2. The Buckler of Faith; or, A Defence of the Confession of 
Faith of the Reformed Churches in France, against Mr. 
Arnoux, the Jesuit: wherein all the Principal Contro- 
versies between the Reformed Churches and the Church 
of Rome are decided. Written in French and translated. 
(Third Ed. Lond. 1631. 4to.) subinde. 

3. Vates; seu, De Preecognitione futurorum et de bonis ma- 
lisque Prophetis Libri Quinque: in quibus explicantur 
diffciliores nonnulle Veteris et Novi Testamenti Prophe- 


tie. (Lugdun. Batav. 1640. 8vo.) 


1672. 8vo. bis terve. 


533 Moyng, s. Moine, Stephen Le. Varia Sacra, sive Sylloge Va- 


Item, Gorinchem. 


1664 


riorum Opusculorum Grecorum ad Rem Ecclesiasticam spec- 
tantium: Gr. et Lat.: Notis et Observationibus illustrata. 
(Lugdun. Batav. 1685. 2 tom. 4to.) Item, 1694. semel. 


534 Muuuervs, Petrus. De Osculo Sancto. 


semel., 


535 [Muszus Presbyter Massiliensis. Lectionarium. See Anti- 


(Jenze, 1675. 4to.) 


450 


quities, b. 14. ch. 1. s.4. See also Du Pin’s Biblioth. Eccles. 


cent. 5. Paris. 1683. t. 4. p. 223. 
536 [Muscutus, Wolfgang. Auctores Veteris Historie Ecclesiastice 
Latine tantum*. (Basil. 1549. 
nei, Basil. 1570. fol.) Item, Basil. 1611. fol. 


semel. | 

1550 
Item cum Scholiis Gre- 

See Antiqui- 


fol. 


ties, b. 8. ch. 7. 8.13. v.3. p. 136. n.14. semel vel bis. ] 


N. 
537 Naneraco, Gulielmus de, [William of Nangis!.] Vita Sancti 1301 
Ludovici: (ap. Bonam, Rer. Liturg. 1. 1. c. 15.) Vid. supr. 


No. 110. semel. 


538 [Naocroreus, s. Kirchmaer™, Thomas. 


De Regno Ponti- 1551 


ficio: (ap. Hospinianum, de Festis Christianis.) See Antiqui- 
ties, b. 20. ch. 6. 8.5. v. 7. p. 337- n. 38. semel.] 


Grotius was among his pupils. For a 
list of his numerous works, see Aymon’s 
Synodes de France, vy. 2. p.273. His 
son, also named Peter, removed from 
France to England in the early part of 
the seventeenth century, and became 
Canon of Christ Church, Canterbury, 
where he died in 1684. 

j Originally written in French, and 
entitled, Nouveauté du Papisme, op- 
posée A l’Antiquité du Christianisme. 
Sedan, 1627. fol. The English transla- 
tion, as above, was the work of his son, 
when resident at Canterbury. 

k This Latin Version of the Eccle- 


BINGHAM, VOL. VIII. 


siastical Historians was first done by 
Robert Stephanus, and published in 
folio, Basil. 1539, per H. Frobenium 
et N. Episcopium. Stephanus after- 
wards edited the same in Greek only 
at Paris, 1544. fol. Musculus brought 
out a new Latin version, based upon 
that of Stephanus, at Basle in 1549, 
which was reprinted there in 1558. fol., 
employing for Theodoret the earlier 
translation by Camerarius. See before, ° 
Christuphorson, No. 164. 

1 A Benedictine monk of the abbey 
of St. Denys. 

m He was a Protestant divine of 


U 


290 


Index of Authors, 


539 Navarrus, [Martin Azpilcueta®.] Miscellanea. De Oratione, 1540 
inter Opera. Venet. 1602. 6 tom. fol. (Lugdun. 1597. 3 tom. 


fol.) semel. 
540 NAZIANZENUS. 


Vid. supr. Gregorius Naz. No. 346. 


541 Nicepuorvs, Patriarcha Constantinop. Antirrhetica. Ap. t.2. 806 
Combefisii Auctar. Nov. Paris. 1648. fol. q. v.? (ap. Constit. 
Apost.1.5.¢. 15. Vid. Coteler. t. 1. p. 319. n. 47. Ed. Ant- 
werp. 1698.) See Antiquities, b. 20. ch. 3. 8.5. Vv. 7. p- 273; 


and p. 274. n.3. semel. 


542 Nicepuorus, Calistus, s. Callistus. 


1630. 2 tom. fol.) sepe. 


543 Nicetras, Choniates, [al. Achominates.] Thesaurus Ortho- 


doxe Fidei®. (Genev. 1592. 8vo.) semel. 


544 Niceras, David, Paphago. 


Antwerp. 1612-29.) semel. 
2.(Ap. Labb. Concil. t. 8. p. 1200.) semel. 


545 Nicetas, Heracliensis. Responsa. (ap. Leunclavium, Biblioth. 


Jur. Canon. t. 1. p. 310. 
546 NicreTius, Trevirensis. 


b. 14. ch. 2. 8. 9. V.5. D- 45. N- 79. 


Historie Ecclesiasticee 1333 
Libri Octodecim, Gr. et Lat. in duos tomos distincti, ac Greece 
nunc primum editi. Adjecta est Latina Interpretatio Johannis 
Langi, a R. P. Frontone Duco, Soc. Jes. Theolog. &c. (Paris. 
120 
Vita Ignatii Patriarche Cpolitani. 880 
1.(Ap. Baronium, ad annum 869. n. 47. t. 10. p. 416. Ed. 
1077 
semel. 
Auctor Hymni, cui titulus Te Deum. 535 
(Stillingfleet’s Origines Britannic, ch. 4.) See Antiquities, 
semel, 
858 


547 Nicoxaus I. Papa. 


1. Responsa et Consulta Bulgarorum. (ap. Labb. Concil. 


t. 8.) bis. 


2. Epistole. (ap. Baronium, ad annum 967. ut supr.) semel. 


548 Niztus Doxopatrius. 


Notitia Patriarchatuum: (ap. Le Moyne, 1048 
Var. Sacr. t. 1.) Vid. supr. No. 533. 


semel, 


549 Noritia Africee. Ap. Sirmondi Miscellanea. (ap. t.1. Oper. 


Paris. 1696.) semel. 


550 Notitia Ecclesie. Vid. supr. Leo Sapiens, No. 458. 


551 Noriria Imperii. 


Bavaria, and acquired some celebrity 
for his satirical verses in Latin against 
several customs of Romanism. 

n Born near Pampeluna, in Navarre, 
in 1491. Became a great proficient in 
the Canon Law, of which he was 
teacher at Salamanca for many years. 
He was afterwards appointed by John 
III. of Portugal to the Law-Chair at 

_his newly founded University of Coim- 
bra. In his eightieth year he pleaded 
the cause of Bartholomew de Caranza, 
Archbishop of Toledo, before the In- 
quisition at Rome, though without suc- 


Vid. infr. Pancirollus, No. 576. 


cess, where he afterwards died in 1586. 
He was greatly esteemed by his con- 
temporaries Popes Pius V. and Gre- 
gory XIII. 

0 Only five out of twenty-seven books 
and a fragment of the twentieth book 
of this work are exstant. His Historia 
and Chronographia and Narratio de 
Statuis are to be found in the roth, 
5th, and 22nd volumes of the Byzan- 
tine Historians respectively. See Dar- 
ling’s Cycloped. Bibliograph. Lond. 
1854. . 


alphabetically arranged. 


552 NovaTIanus, sive Novatus, Rom. Eccles. Presb. De Trinitate 
Liber. Ad calc. Tertulliani, cum Notis Pamelii. Paris. 1653. 
fol. (ap. Gallandium, t. 3. p. 287.) Inter Opera Omnia, cum 
Notis E. Welchman. Oxon. 1724. 8vo. subinde. 

553 Nyssenus. Vid. supr. Gregorius Nyss. No. 347. 


O. 


554 Ono, Parisiensis. Statuta Synodalia. Ap. t.6. Biblioth. Patr. 
Paris. 1654. (ap. Bonam, Rer. Liturg. 1.2. c. 19. n.2.) Vid. 
supr. No.110. bis. 

555 [Opo Camaracensis: (ap. Bonam, Rer. Liturg. 1. 1. c. 13. n. 2.) 
Vid. supr. No. 110. semel.] 

556 GEcumEntivs. Opera Commentaria in hosce Nov. Test. Tracta- 
tus: in Acta Apostolorum, in omnes Pauli Epistolas, in 
Epistolas Catholicas omnes. Accesserunt Arethe Cesar. 
Cappadoc. Episc. Explanationes in Apocalypsin. Opus nune 
primum Gr. et Lat. editum, &c. Interprete Joan. Hentenio, 
emendatore &c. Fred. Morello, &c. (Paris. 1630-31. 2 tom. 
fol.) 

1.In x Cor. 11. (ap. Bonam, Rer. Liturg. 1. 1. ¢. 1. n. 4. 
p- 175.) semel. 

2. In Ep. t. Petri, c. 3. (ap. Oper. ut supr. t. 2.) semel. 

557 Otrmpit Acta. (ap. Baronium, ad annum 259. Vid. supr. 
No. 78. semel. 

558 ONupHRIUsS, sive Panvinus, Veronensis. 

1. De Ritu Sepeliendi apud Christianos et eorundem Coeme- 
terlis. Colon. 1574. fol. tAntea, 1568. fol. (Francofurt. 
et Lips. 1717. 4to.) bis. 

2. Interpretationes Vocum Ecclesiasticarum. Ibid. ad calc. 
(ad calc. Platine: Colon. Agripp. 1626. 4to.) dis. 

3. Vite Pontificum: ad calc. Platine, ut supr. [Annotatio ad 
Platine Vitam Gelasii I. (ap. Platine Histor. cum Onu- 
phrii Continuatione et Opusculis. Lovanii, 1572. fol. Vid. 
infr. Platina, No.612. semel. | 

4. [De Ecclesiis Urbis Romane. (Rome, 1570. 8vo.) semel.] 

559 Opratus, Afer, Milevitanus Episcopus. Opera: cum Notis 
Gabr. Albaspinei. Paris. 1631. fol. (Itidem, 1679. fol.) [Ed. 
Opt., S. Optati Afr. M. E. De Schismate Donatistarum Libri 
Septem, ad MSS. Codd. et Vett. Edd. collati, &c.: oper. 
et stud. Ludovic. Ell. Du Pin; cum ejusdem Notis, ut et 
G. Albaspinzi, et aliorum, &c. Paris. 1700. fol. Itidem Ant- 
werp. seu potius Amstel. 1702.° fol.] sepius. 


291 


252 


1175 


I105 


99° 


1550 


368 


© So stated by Walch; who, finding the foot of each page. See Biblioth. 
fault with the Paris edition of 1631, Patrist. ch. 2. s. 16. Jenw, 1834. pp. 
speaks highly of this edition of 1702, 144, 145. Mr. Darling, however, in 
and prefers it, as having the notes of his Cyclopedia Bibliographica, Lond. 
Aubespine and Casaubon and others at 1854, gives the date as at Paris, 1702. 


U 2 


292 Index of Authors, 


560 Orpo Romanus. De Divinis Ecclesize Catholic Officiis. 730 
Ap. t. 10. Biblioth. Patr. Paris. 1654. (ap. t. 13. Biblioth. Max. 
Lugdun. 1677?.) sepe. 

561 Or1cEeNnEs, Adamantius. 230 

1. Opera, Latine, Basil. 1571. 2 tom. fol. Itidem, + Paris. 
1604. 2 tom. fol. subinde. 

2. Contra Celsum, Gr. et Lat. Cantabr. 1677. 4to. sepius. 

3. Philocalia: ad calc. Libr. c. Celsum, ut supra. subinde. 

4. De Oratione, al. Iepi Edyijs, Gr. et Lat. Oxon. 8vo. s@pe. 

5. Opera Commentaria, sive Exegetica, Gr. et Lat. per Hue- 
tium. Rothomag. 1668. 2 tom. fol. Itidem, + Colon. 1685. 
2 tom. fol. sepissime. 

[Opera Omnia, que Greece vel Latine tantum exstant, et 
ejus nomine circumferuntur, ex variis Editionibus et 
Codicibus manu exaratis, Gallicanis, Vaticanis, &c., col- 
lecta, &c., Latine versa atque Annotationibus ilustrata ; 
cum copiosis Indicibus, Vita Auctoris, &c. Op. et stud. 
Dom. Car. Delarue, Presb. et Mon. Benedict. &c. (Paris. 
1733-59. 4 tom. fol. 4) 


Tom. I. 
1. De Principiis, al. Mept "Apyar. 
2. De Oratione, al. Tepi Edyijs. 
3. Libri contra Celsum. 
Tom. II. 
4. Commentaria in— 
1. Exod. Homm. 7, 13. 
2. Levit. Homm. 1, 2, 4, 5, 8, 9, 10, 15. 
3. Num. Homm. 2, Io, 11. 
4. Josh. Hom. 10, 21. 
5. Job. Libb. 1, 3. 
6. Psalm. 36. Hom. 3. 
4. Psalm. 37. Hom. 2. 


Tom. III. 
5. Commentaria in,— 


8. Cant. Hom. 2. 

g. Isai. Homm, 3, 6. 

10. Jerem. Hom. 11. 

11, Ezek. Homm. 3, 5. 

12. Matth. cap. 15. Tractatt. 6, 7, 12, 26, 35. 
13. Luc. Homm. 6, 13, 14, 15, 17, 36. 


Perhaps the book appeared in that year a Ad hanc editionem recusa sunt 

simultaneously at Antwerp, Amster- Orig. Opp. cura Fr. Oberthur. Wirceb. 

dam, and Paris. 1780-94. 15 vol. 8vo., et denuo recen- 
P Item ap. Mabillonii Museum Ita-  sita, &c. a C.H. Lommatz. Berol. 1831. 

licum, t. 2. Hittorpium, t.2. Murato- seqq. Vid. Walch, B. P. c. 2. s. 15. 

rii Liturgiam, t. 2. p.973. See Darling’s ut supr. p. 131. 

Cyclopeed. Bibliograph. Lond. 1854. 


alphabetically arranged. 


293 


Tom. IV. 


6. Commentaria in,— 


14. Johannem, tomm. 6, 32. 
15. Ep. ad Rom. cc. 1, 6, 10, 12.] 
Ap. t.2. Operam Latine. Basil. et Paris. ut supra. (juxt. Ed. 
Ascensian. 1522. 4 tom. fol. in vol. 2.) subinde. 
1. In Divers. Homm. 3, 5, 8. 
2. Dialog. 1. contra Marcionistas. (ap. Ed. Bened. ut 
supr. t. 1. pp. 803, seqq. sub tit. De Recta in Deum 


Fide.) 


3. Hepi Edxijjs. (ap. t. 1. Ed. Bened. ut supr.) 

[Seorsim. Philocalia de obscuris S. Scripture locis a SS. 
PP. Basilio Magno et Gregorio Theologo ex variis Ori- 
genis Commentariis excerpta, et celebres Opiniones de 
Anima, &c. Gr. et Lat. cum Notis Tarini, &c. (Paris. 
1619. 4to.) Sive, juxt. Walch. Biblioth. Patrist. Paris. 


1618. 4to. semel.] 


562 Orostus, Paulus. Historia Ecclesiastica. Colon. 1588. 8vo. 
Item ap. t. 6. Biblioth. Max. Lugdun. 1677. (ap. Gallandium, 
t.9. pp. 63, seqq.) ter quaterve. 

563 [OstanpER, Lucas. In Quartum Canonem Concilii Neoczsa- 
riensis: ap. Collectionem Canonum. + Witteberge, 1614. (ap. 
Epitomen Hist. Eccles. Centur. 15. [ex Historia Magdebur- 
gica.] Tubingz, 1607. 3 tom. 4to.) bis. 


416 


1680 


564 OsTERVALD, John Fred. The Causes of the Corruption of 1700 


Christians and the Remedies thereof. (Lond. 1702. 8vo.") bis. 
565 Oruo’, Johannes Henricus. Lexicon Rabbinicum Philologi- 
cum. (Genev. 1675. 8vo.) ter. 
566 Oruo, s. Otto, Frisingensis Episcopus. 
1569. fol.) Item, t Francofurt. 1670. fol. 


Chronicon. (Basil. 
subinde. 


| 
567 Pacnomi Acta: (ap. Papebrochium, die Maii 14. t.3. p. 326.) 


1655 


1144 


318 


Vid. infr. No. 581. semel. 


568 Pacuomius, Tabennensis, s. Tabbenensis, Abbas t. 
Monachorum: ap. t.15. Biblioth. Patr. Paris. 1654. 


Regula 
Item 


340 


ap. t.4. Biblioth. Max. Lugdun. 1677. (ap. Gallandium, t. 4. 


Pp. 715, seqq.) bis. 


569 Pacuymergs, Georgius. Paraphrasis in Dionysium Areopa- 1280 
gitam: ap. t.1. Oper. Dionys. Paris. 1664. vel + Antwerp. 
1634. fol. (ap. t.1. Ed. Venet. 1755.) semel vel bis. 


rt This is Mr. Mutel’s translation of 
the original French. Lond. 1700. 8vo. 
(Amsterdam, 1709. 2 vol. 8vo.) Also 
A la Haye, 1721. 

s Ott. He was a learned Swiss di- 
vine, Professor of Eloquence at Zurich 


in 1651, of Hebrew in 1655, and of 
Ecclesiastical History in 1668. 

t The founder of the monastery of 
Tabenna, or Tabbena, in Thebais, on 
the banks of the Nile, where he had 
five thousand monks under his care. 


294 


570 Pacranus, S. Barcilonensis Episcopus. 


Index of Authors, 


37° 


1. Epistole ad Sempronianum contra Novatianos de Catho- 
lico Nomine, &c.: ap. t. 3. Biblioth. Patr. Paris. 1654. ap. 
t. 4. Biblioth. Max. Lugdun. 1677. (ap. Gallandium, t. 7. 


pp- 257, seqq.) subinde. 
Epp. 1, 2, 3- 


2. Sermo de Baptismate. (ibid.) dis. 


3. Pareenesis ad Peenitentiam. 


571 Pacrus, Antonius. 


4 tom. fol. (Antwerp. 


semel. 


Critica in Baronii Annales. Paris. 1689. 1665 
1705. 4 tom. fol.) Item, Colon. 


Allobrog. 1705. 4 tom. fol." se@pissime. 


572 Pauxiapivs, Helenopolitanus Episcopus. 


401 


1. Historia Lausiaca; sive, De SS. Patrum Vitis ad Lausum, al. 
Cubiculi Preefectum, &c.* (ap. t. 2. Biblioth. Patr. sive 402 


Auctar. Ducean. Paris. 
(Lugdun. Batav. 1616. 4to.¥) Item ap. t. 8. 
Oper. Meursii, Florent. 1741. 12 tom. fol. 


Meursii. 


1624.) Seorsim, juxt. Ed. 


sepius. 


2. Vita Chrysostomi: ap. t. 2. Oper. Chrysost. juxt. Ed. 
Ducean. +t Seorsim, Paris. 1680. 4to. (ap. t. 13. Oper. 
Chrysost. juxt. Ed. Bened. ut supr. No. 167.) Item, ap. 


Gallandium, t. 8. pp. 259, seqq. 


sepe. 


3. De Gentibus Indie. (Lond. 1665. fol.) semed. 
573 PaLuDANUs, [sive Petrus de Palude.] Commentarius in Librum 1330 
sive Scriptum Sententiarum Quartum. Sine loco et anno®. 


574 PAMELIus >, Jacobus, Episcopus Audamaropolitanus. 


1570 


1. Liturgica Latinorum. Colon. 1571. 2 vol. 4to.¢ ? semel. 


u And page for page the same. The 
edition appears to have been brought 
out in both places at the same time, 
the title-pages being dated accordingly. 
This justifies a remark IT have pre- 
viously made on simultaneous editions 
of Optatus at Antwerp, Amsterdam, 
and Paris. See note 9, preceding. 

Xx Una cum variorum Vitis Singulari- 
bus, interque hos 8. Martini, de cujus 
vita Sulpicius Severus librum reliquit, 
ac quam Paulinus Petricorius omissis 
quibusdam, ligata oratione, minus au- 
tem eleganter expressit. Vid. Walch. 
Biblioth. Patrist. c 7. s. 71. Jene, 
1834. pp. 428, 429. 

y This is rather a difficult book to 
meet with: I have had recourse to it 
in one instance, where Meursius reads 
vovis instead of ypaids, which somewhat 
affects the argument. See Antiquities, 
b. 7. ch. 4. s. 8. v. 2. p. 408. n. 27. 

z Cited by Pearson, Vindic. Igna- 
tian. part.1. c. 11. See gs ae 
b. 9. ch. 2. 8. 20. v. 3. p. 299. n. 32. 

a The only copy of this book with 


which I have met is at the Bodleian; 
and, wanting as it does both title-page 
and colophon, I cannot ascertain the 
place where and the date when it was 
printed. Being in black letter and 
with abbreviations it is evidently very 
old, and corresponding as it exactly does 
with a perfect copy of the Commen- 
tary in Scriptum Sententiarum Ter- 
tium, which is dated Parhisiis 1517, im- 
pensis Claudii Chevalion, 1 apprehend 
that the copy of the Scriptum Quar- 
tum is by the same printer and about 
the same date, probably before 1520. 
See Antiquities, b.5. ch. 4. 8.15. V. 5. 
p- 396. n. 96. 

b Born at Bruges in 1536, and edu- 
cated at Louvain. Eventually he be- 
came Bishop of St. Omer, where he 
died in 1587. His Liturgica is a 
scarce book: but some copies of it 
were issued in 1610 under the title of 
Missale SS. Patrum Latinorum. 

© See Antiquities, b. 15. ch. 1. 8, 2. 
Vv. 5. p. 220. n. 13., where my learned 
Ancestor erroneously alludes. to a third 


alphabetically arranged. 295 

2. Note in Cyprianum: juxt. Ed. Antwerp. 1568. fol. (ap. 
Fell, Oper. Cyprian. Oxon. 1682.) semel. 

3. Note in Tertullianum. (juxt. Ed. Mercer., Colon. Agripp. 
1617. fol.) 

575 Pampui.us 4, S. Preshyter et Martyr. Apologia pro Origene. 

1. Ap. Photii Biblioth. cod. 118. Vid. infr. No. 607. semel. 

2. Int. Oper. Origen. Latine, Basil. 1571. 2 tom. fol. (ap. 
Gallandium, t. 4. p.8.) semel. 

576 PANnctRoLuus, s. Pancirolus, Guido [Guy]. Commentarius in 1554 
Notitiam Dignitatum Imperii Romani Orientalis et Occiden- 
talis. Venet. 1593. fol. tGenev. 1623. fol. (Lugdun. 1608. 
fol.) dis. 

577 Panpecta Canonum. Vid supr. Beveridge, No. 94. 

578 PanpEctT2@ sive Digesta in Corpore Juris Civilis. Vid. supr. 
Justinianus, No. 433. 

579 PANORMITANUS. Vid. infr. Tudeschis, No. 774. 

580 Panvinus, Vid. supr. Onuphrius, No. 558. 

581 PapesBrocuivs, Daniel. 

1. Conatus Chronico-Historicus ad Catalogum Pontificum 
Romanorum. (Antwerp. 1685. fol.) bis. 

2. Acta Sanctorum Maii. Antwerp. 1680. 5 tom. fol. (Venet. 
1738-9. t.6. fol.) subinde. Vide etiam supra, Bollandus, 
No. 109. > 

582 [Parpus. Synodicon Grecum ab eo editum. Argentine, 1621. 
4to. (ap. Labb. Concil. t.1.) semel.] 

583 Pareus, s. Pareus, David. Note ad Symbolum Athanasii: 1592 
ad calc. Catechismi Ursini. Hanov. 1651. 8vo.¢ (Seorsim, 
Heidelberg. 1619. 4to.) semel. 

584 Paris, Matthew. Historia Rerum Anglicanarum‘: (Paris. 1240 


3°3 


1670 


1644. fol.) semel. 


volume of Pamelius’s Liturgics, citing 
Cardinal Bona, who was referring, not 
to Pamelius, but to the Anonymous 
Work of Vanderhaer, entitled Liturgi- 
carum Antiquitutum Arcana, &c. See 
afterwards, No. 787. 

a The intimate friend and patron of 
Eusebius the ecclesiastical historian, 
who took the surname of Pamphilus 
in consequence. He is deservedly re- 
garded as one of the best men at the 
close of the third, and early years of 
the fourth, century, for learning, and 
benevolence, and piety. He spent his 
life in acts of the most disinterested 
kindness, and not the least of his good 
works was the formation at Czsarea of 
a library of 30,000 volumes, which he 
was in the habit of lending out to 
religiously disposed and studious per- 
sons. He suffered martyrdom in the 
year: 309. 


e I have not been successful in meet- 
ing with a copy of this book, which my 
Ancestor does not specify afterwards 
under the name of Ursinus its author. 
The work, however, under the title of 
Catechesis Minor sive Brevior is found 
at p. 34, of vol. 1. of the Whole Works 
of Zacharias Ursinus, Heidelberg, 1612. 
3 tom. fol. The Corpus Doctrine Or- 
thodore, sive Catecheticarum Expli- 
cationum: Opus absolutum P. D. Pa- 
rei, &c., opera D. Parei: Heidelberga, 
1616. 8vo., and which has been oc- 
casionally handed to me, when asking 
for the Catechismus Ursint cum Notis 
Parei, is a different book. See under 
Ursinus in Darling’s Cyclopzed. Biblio- 
graph. Lond. 1854. col. 3033. 

f The correct title of this book is 
Historia Major, juxta Exemplar Lon- 
dinense, 1571, verbatim recusa et cum 
Rogeri Wendoveri, Wilhelmi Rishan- 


296 


tum Buceri. 


Index of Authors, 
585 ParkER, Matthew. Archbp. of Canterbury. 


Concio in Obi- 


[ Concio D. Matthei Parkeri, 8. Theologie Professoris, tbidem 
in funere Buceri habita atque ex Anglico in Latinum versa. 
It forms the Fourth Article of the Historia Vera de vita, 
obitu, sepuliura, accusatione hereseos, condemnatione, ex- 
humatione, combustione, honorificaque tandem restitutione 
beatorum atque doctiss. theologorum D. Martini Buceri et 
Pauli Fagii, que intra annos XII. in Anglie regno aceidit : 
&c. 1562. fol. 53, seqq.|&  semel. 


586 [Pascnauis II. Papa. Epistola Tricesima Seeunda, ad Pon- 


Ilio 


tium. (ap. Labb. Concil. t. 10.) semel.] 


587 Parrickx, Symon, D.D. Bishop of Ely. 


169% 


1. A Discourse concerning Prayer; especially of frequenting 
Daily Public Prayers. (Lond. 1705. 12mo.) semel. 

2. A Treatise of Repentance, and of Fasting, especially of the 
Lent Fast. London, 1686. 12mo.®, (Oxford, 1840. 12mo.) 


semel. 


3. Aqua Genitalis: A Discourse concerning Baptism, [on 
Acts 16, 33.] first delivered in a Sermon at Alhallows, 
Lombard Street, Oct. 4. 1658.4. and now a little enlarged, 
&ec. (Lond. 1670. 8vo.) Also, Sixth Edition, corrected. 


Lond. 1702. 8vo.* semel. 


588 Patrick, John, D.D. [Brother of Bp. Patrick, and Preacher 
at the Charter House.] Reflexions upon the Devotions of the 
Roman Church, with the Prayers, Hymns, and Lessons them- 


xeri, Authorisque Majort Minorique 
Historiis Chronicisque MSS. in Bi- 
bliotheca Regia, Collegii Corporis 
Christi Cantabrigie, Cottoniaque fide- 
liter collecta: &c. Editore Willielmo 
Wats, S.T.D. &c. Paris. 1644. fol. 
See Darling’s Cyclopzed. Bibliograph. 
as before, col. 2013. 

g This book, which I found at the 
Bodleian, appears to have originally 
belonged to ‘ Thomas Baker, Coll. Jo. 
Socius ejectus,’ as he signs himself. 
On the fiy-leaf he has thus written : 
‘ Most or all of these pieces were sent 
to the publisher Hubert by Grindall. 
See Life of Abp. Grindall, Lib. 2. cap. 5. 
On the same leaf, verso, he gives the 
title of the original Sermon referred to, 
How WE OUGHT TO TAKE THE DEATH 
OF THE GopLy, 4 Sermon made in 
Cambridge, at the Burial of the Noble 
Clerck, D. M. Bucer, by Matrnew 
ParKER, D. or Divinity. Imprinted 
at London by Rycharde Jugge, dwell- 
ing in Pauls Churche Yarde, at the 
Synge of the Byble: with the Kynge 


his most gratious privilege, and ly- 
censed accordyng unto the meunyng 
of the late Proclamation. 8vo. This 
is the title of the Sermon in English, 
of which I never saw more copies than 
one, that at Benet Coll. inter MSS. 
It is bound up with a MS. not lent 
out, otherwise I would have taken a 
copy. It is the only sermon I have 
met with with an Apocryphall Text. 
[ Wisdom, ch. 4. vv. 7, 10, 14-19.] The 
modus orandi is worth taking notice 
of.’ See Antiquities, b. 15. ch. 1. s, I+ 
V.5- p. 217. 0.10. 

h Published originally without name. 

i In this year he obtained the Living 
of Battersea, but became Rector of St. 
Paul’s Covent Garden in 1662, where 
he remained fearlessly and faithfully 
among his parishioners during the 
plague. He became Prebendary of 
Westminster in 1672, Dean of Peter- 
borough in 1679, Bishop of Chichester 
in 1689, and was translated to Ely in 
1691, where he died in 1707. 


alphabetically arranged. 297 


selves, taken out of the Authentic Books. In Three Parts: 
the First Part containing the Devotions to Saints and Angels 
[all ever published]: with Two Digressions concerning the 
Relics and Miracles in Mr. Cressy’s late History. (Lond. 
1674. 8vo.*) semel. . 

589 Pauuinus Mediolanensis. Vita Ambrosii, Operibus Ambrosii 
preefixa. (Ed. Bened. 1686-90. t.2. prefix. Append.) sepe. 

590 Pauuinus Nolanus. Opera, cum Notis Ducei et Rosweydi. 
(Antwerp. 1622. 8vo.) Colon. 1560. 8vo. Item per Le 
Brun Desmarets, Paris. 1685. 2 vol. in 1. 4to. Itidem, per 
Muratorium, Veron. 1736. fol. sepius. 

1. Epistole ad Severum, 1. 6. 12. 

Delphinum, 16. 19. 

3. Epistola ad Alypium, 45. 

4. Carmen 13, ad Cytherium. 

Si tewaas cs 18. Nat. 3. S. Felic. 


420 


39° 


ee Bis cia Eh paces 0-2 

10. Int. Epp. Augustini. (ap. Ed. Bened. t. 2.) Ep. 31, et 
Ep. 35- 

11. Int. Epp. Hieronymi. (ap. Ed. Vallars. t.1.) Ep. 14. 

591 Pauto, Carolus a Sancto. Geographia Sacra, &c.: cum Notis 
et Animadversionibus Luce Holstenii. Amstel. 1703. fol. 
(Iterum, 1704. fol.) sepissime. See Antiquities, b. 9. v. 3. 
pp. 218-409. 

592 Pauxus! Diaconus. Historia Miscellanea, Hamburg. 1611. 4to. 
(Historize Miscelle a P. D. collect, post etiam a Landulpho 
Sagaci aucte. Basil. 1569. 8vo.) Item, apud Muratorium, 
Rer. Italicar. t. t. Mediolan. 1723. fol. ter quaterve. 

593 Pautus Emisenus. Homilie: in Actis C. Ephesini, part. 3. 
c. 31. (ap. Labb. Concil. t.3. p. 1096.)  semel. 

594 Pearson, John, D.D. Bishop of Chester. 

1. An Exposition of the Creed. London, 1669. fol. (Lond. 
1741. fol.) semel. 

2. [Editio Latina. (juxt. Ed. Anglican. quint. per Paul. Ern. 
Jablonski: Francofurt. ad Viadrum, 1741. 4to.) semel. | 

3- Annales Cyprianici. Oxon. 1682. fol. (ad calc. Oper. 
Cyprian. juxt. Ed. Amstel. 1700. fol.) subinde. 


774 


430° 
al. 431 
1673 


k This work was originally published 
anonymously. Hence my Ancestor 
gives it in his Index of Authors under 
Patrick, but without the Christian 
name. My Father’s edition of 1829, 
and Mr. Pitman’s of 1845, have con- 
founded it with the work of Symon 
Patrick. 


1 So called from having been or- 
dained Deacon of Aquileia in the time 
of Rachis, his patron, King of the 
Lombards. He is sometimes termed 
Winifred or Warnefrid, and may be 
regarded as the best historian of his 
era. 


298 


Index of Authors, 


4. Vindicie Epistolarum Ignatii. (ap. Append. ad Cotelerii 
Patr. Apost. Antwerp. 1698.) s@pius. 
5. Inter Opera Posthuma. Lond. 1688. 8vo. (Oxford, 1844. 


2 vol. 8vo.) subinde. 
1. Annales Paulini. 


2. Lectiones in Acta Apostolorum. 
3. De Serie et Successione Primorum Rome Episco- 


porum. 


595 PENITENTIAL Discipline of the Primitive Church™., 


By a 


Presbyter of the Church of England. (Lond. 1714. 8vo.) semel. 


~ See before, Marshall, No. 500. 
596 Perkins, William, Fellow of Christ’s College, Cambridge. 


1582 


Demonstratio Problematis de Romane Fidei ementito Catholi- 
cismo. (Cantabr. 1604. 4to.) Item int. Oper. Theolog. Genev. 


1611. fol. semel. 


597 PerPetTu# et Felicitatis Acta: in Append. ad Lactantii de 


313” 


Mortibus Persecutorum. (Oxon. e Theatr. Sheldon. 1680. 


12mo.°) subinde. 


598 [PerRon, Cardinal Du?. Opera Omnia, Paris. 1620-22. 3 tom. 
Not expressly cited any where in the Antiquities, but 


fol. 


1600 


occasionally mentioned, either with respect to his work upon the 
Eucharist, or against Mornay and Mr. Daillé’s allusions to 


the same. | 


599 Peravius Dionysius, [Denis Petau,] Soc. Jes. Theol. Prof. 


Parisiens. 


1. Dogmata Theologica. Antwerp. 1700. 3 tom. fol. 
Paris. 1644-50. 4 tom. fol. 


1621 


Item, 
subinde. 


1. De Ecclesiastica Hierarchia. 
2. De Episcopis, &c. Dissertationes Due. 
3- De Peenitentia Publica et Preeparatione ad Commu- 


nionem. 


2. De Potestate consecrandi Sacerdotibus a Deo concessa. 
Lond. 1685. 8vo. (ap. part. 1. tom.2. Operis de Theolo- 
gicis Dogmatibus, &c. Venet. 1757. fol.) 

1. De Trinitate, 1.2. c.14. Ap. tom. 6. ut supra. 
2. De Potestate consecrandi, &c. 

3. De Episcoporum dignitate, &c. 

4. De Eccles. Hierarch. &c. 

5- De Peenitent. Public. &c. 


m Jn my Ancestor’s Index of Authors 
this treatise stands under Bp. Pearson’s 
name, and all previous editors have left 
it as they found it. Without doubt it 
was attributed in my Ancestor’s day to 
Pearson. 

n According to Cave the anonymous 
author of these 4cta flourished about 
the year 232, which throws the era of 


Perpetua and Felicitas into the end of 
the second century instead of the early 
part of the fourth. See Hist. Liter. 
Basil. 1741. v. I. p. 99. 

© See note S$, on Lactantius, No. 442. 

P He was born of Protestant parents, 
after their removal from Lower Nor- 
mandy to the Canton of Berne, in 1556, 
but he became a stanch Papist, writing, 


alphabetically arranged. 


299 


3. De Doctrina Temporum. Paris. 1627. 3 tom. fol. Antwerp. 


1703. 3 tom. fol. ? 


4. Animadversiones in Epiphanium: (ad calc. t. 2. Oper. 
Epiph. Colon. 1682.) Vid. supr. Epiphanius, No. 263. 


subinde. 


5. Note in Synesium: (ap. Oper. Synes., Lutet. Paris. 1640. 
fol.) Vid. infr. Synesius, No. 744. bis terve. 


600 Petirus, Samuel 4. 


Variorum Lectionum in S. Scripturam 1624 


Libri Octo. (Paris. 1633.) semel. 


601 Petrus Alexandrinus. 


Pandect. t. 2. (ap. Labb. Concil. t. 1. p.955.) Item ap. Gal- 


landium, t. 4. p. 9I. 


602 PHiLastrivs, Sanctus, Brixiensis Episc. 
bus: ap. t. 4. Biblioth. Patr. Paris. 1654. 


Biblioth. Max. Lugdun. 1677. (ap. Gallandium, t. 7. pp. 480, 


seqq.) subinde. 


603 Puito, Carpathius. [rectius, Carpasius'.] Commentarius in 


Canones Gr. et Lat.: ap. Bevereg. 301 
subinde. 
Liber de Heresi- 380 
Item ap. t. 5. 
360 


Cantica. [al. In Cantico Canticorum Interpretatio.] (ap.t.5. al. 


Biblioth. Max. ut supr.) Item ap. Gallandium, append. t. 9g. 


p- 713. semel. 


604 PuiLo Judeus. 


605 PHILOSTORGIUS §. 
Ed. Valesii, Paris. 1673. 
Reading, Cantabr. 1720. fol. 


606 PHocas, Johannes, Monachus. 


t.2. p.1.) Vid. supr. No. 581. 


400 
De Vita Contemplativa: ap. t.2. Operum, 40 
Gr. et Lat., Paris. 1640. fol. (Cum Notis et Observationibus 
Thome Mangey. Lond. 1742. 2 tom. fol.) bis. 
Historia Ecclesiastica. Gr. et Lat. juxt. 425 
Item, Amstel. 1695. fol. (Ed. 
Forming the third volume of the 
series of the Ecclesiastical Historians.) sa@pe. 
Descriptio Locorum Sancto- 1185 
rum Palestine: (ap. Papebrochium in Actis Sanctorum Maii, 
ie 
858 


607 Puorius, Patriarcha Constantinopolitanus. 


1. Bibliotheca, Gr. et Lat. Paris. 1612. fol. (Myriobiblon; 
sive, Bibliotheca Librorum, quos legit et censuit. Gr. et 


preaching, and disputing against the 
Reformation and the Reformers, parti- 
cularly against that able and excellent 
man Du Plessis Mornay. For a full 
account of Du Perron and his works 
see Chalmers’ Biographical Dictionary, 
Lond. 1815, or Brunet’s Bibliographie 
Universelle. 

4 Samuel Petit was born at Nismes 
in 1594, and studied at Geneva with 
such marvellous success, that he was 
admitted to holy orders at seventeen 
years of age. He was still a very young 
man when raised tu the Professorship 
of Theology, Greek, and Hebrew in 
that University. 


r Bishop of Carpasia, or Carpasis, in 
Cyprus. It is a vulgar error to term 
him Carputhius, as if he had been 
bishop of the Island of Carputhus. 
See Antiquities, b.9, ch. 2, at the end 
of s. 9, v. 3, p- 283, and nn. 66 and 67, 
citing Holstein and Cave in proof. 

S He is the only Arian writer of Ec- 
clesiastical History now exstant, and 
out of his twelve books, commencing 
about the year 300, and reaching to 
425, only fragments remain. James 
Gothofred first published the Libri zit. 
a Photit in Epitomen redacti Gr. et 
Lat. cum Supplementis, &c., at Lyons, 
in 1643, 1 vol. 4to. 


300 


Index of Authors, 


Lat. Notis illustravit D. Heeschelius et A. Schottus. Ro- 
thomag. 1653. fol.t) sepe. 
2. Nomocanon, Gr. et Lat. (ap. Justellum, in t. 2. Biblioth. 


Jur. Canon.) Vid. supr. No. 431. 


semel vel bis. 


3- Epistole, Gr. et Lat., cum Notis Montacutii. [Bp. Mon- 
tagu.| (Lond. 1651. fol.) semel. 


608 Pin, Ludovicus Ellies Du, Doct. Sorbonn. 


1687 


1. De Antiqua Ecclesiz disciplina Dissertationes Historice. 


(Paris. 1686. 4to.) bis. 


2. Nouvelle Bibliothéque des Auteurs Ecclésiastiques, con- 
tenant Histoire de la Vie, le Catalogue, la Critique, et 
la Chronologie des leurs Ouvrages; le Sommaire de ce 
qwils contiennent; un Jugement sur leur Stile et sur 
leur Doctrine ; et le dénombrement des différentes Edi- 
tions. Lond. 1692. fol. (Paris. 1693. 9 vol. 4to.) Also, 


Paris. 1688. 45 vol. 8vo. 


subinde. 


609 Pionii Acta: (ap. Baronium, ad annum 254.) Vid. supr. No. 78. 


Item, ap. Gallandium, t. 3. p. 324. 


610 Pirnaus, [Pithou,] Petrus ™. 


Note in Fragmenta Veterum 


semel, 


1570 


Jurisconsultorum cum Legibus Mosaicis collata. Paris. 1573. 


4to. 


Inter Opera Sacra, Juridica, Historica, &c. Paris. 1609. 


4to.) Item ap. t.1. part.2. p. 193. Criticor. Sacror. Amstel. 


1698-1732. 13 tom. fol. 


semel, 
611 Prus I. Papa. Epistole: (ap. Labb. Concil. t.2.) subinde. 


Ep. 1. Universis Christi Fidelibus. 


Ep. 2. Justo Viennensi. 
Ep. 3. Eidem. 


612 [Puatina, Bartolomeo, [De Sacchi.] Historia de Vitis Pon- 


1460 


tificum Romanorum, cum Annotationibus, Supplemento, &c., 


Onuphrii Panvini. Colon. Agripp. 1611. 4to. 


4to.) semel vel bis. 
613 Puinius, Caius Secundus. 


(Itidem, 1626. 


Vid. supr. Onuphrius, No. 558. | 
Historia Naturalis *. Basil. 1525. 


65 


fol. Lugdun. Batav. 1668. 3 vol. 8vo. (Paris. 1543. fol.) sepe. 


614 Puintius, Cecilianus Secundus, sive Junior. Epistole et Pane- 
Item, cum Notis Cellarii, Lips. 1700. 


gyricus. Oxon. ? 8vo. 


100 


12mo. (Lond. 1741. 12mo. Ed. Tonson.) 


1. Lib. 10. Ep. 97. ad Trajan. Imp. 
2. Panegyricus Trajano dictus. 


t Fabricius calls this work, which 
contains the arguments or abstract of 
280 volumes (codices,) not a book, but 
an illustrious treasure! Photius was 
nominated to the patriarchate while 
yet a layman, and is said to have quali- 
fied himself for the technicalities of the 
office within a week. He was driven 
from the patriarchate in 867, restored 
in 878, and, being banished again in 


sepius. 
semel, 


886, died in exile. 

u Peter Pithou was a Protestant 
barrister of much celebrity. He had a 
very narrow escape on St. Bartholo- 
mew’s day, but afterwards lapsed into 
Romanism. He died in 1596. 

x Cited only, and that for its geo- 
graphical testimonies, in the ninth Book 
of the Antiquities. 


alphabetically arranged. 


615 PLurarcuus Cheronensis. Vita Antonini, int. Opera: Fran- 
cofurt. 1620. 2 tom. fol. (Lutet. Paris. 1624. 2tom. fol.) semel. 

616 Potycarpus, Sanctus, Smyrneorum Episcopus. 

1. Epistola ad Philippenses, Gr. et Lat. (ap. Cotelerium, Patr. 
Apost. t. 2. Antwerp. 1698.) Item, ap. Gallandium, t. 1. 
p- 305. bis terve. 

2. Martyrium. (ap. Cotelerium, ibid.) quater. 

617 Potycratss, Ephesinus Episc. Fragmenta: (ap. Eusebii Hist. 
Eccles. Vid. supr. No. 275. Item ap. Gallandium, t. 2. 
p-160. Item ap. Routh, Reliquiz, v.2. p.9. fer. 

618 Potyporus Vergilius. Vid. infr. Vergilius, No. 792. 

619 [Potyeamia Triumphatrix ¥, id est, Discursus Politicus de 
Polygamia, Auctore Theophilo Alethio cum Notis Athanasii 
Vincentii, &c. Londini Scanorum, 1682. 4to. semel.] 

620 PotyGRANus, Franciscus. Assertiones quorundam Ecclesiz 
Dogmatum. (Colon. 1571.) Liber prohibitus in Indice Soto- 
majoris, Madrit. 1667. fol. semel. 

621 Pomerius. Vid. supr. Julianus, No. 424. 

622 PonriFIcALE Romanum. Paris. 1648. fol. (Rom. 1738. 3 tom. 
fol.) Cap. De Ordinatione Lectorum, in t.1. semel. 

623 PontiricaLis Liber. Vid. supr. Damasus, No. 225. 

624 Pontius, [Diaconus Cypriani, ejusque perpetuus Comes.] Vita 
S. Cypriani, ejus Operibus preefixa. Juxta Ed. Fell. Oxon. 
1682. fol. (Ed. Amstel. 1700.) Vid. supr. Cyprianus, No. 217. 
semel vel bis. 

625 PooLE, Matthew. Synopsis Criticorum alicrumque S. Scrip- 
ture Interpretum. (Lond. 1669-76. 4 tom. fol. in 5 vol.) ter 
quaterve. See also before, Critici Sacri, No. 213. 

626 [PorcHERON, Placidius, sive Ravennas. Geographie Libri 
Quingue, cum Notis, &c. Paris. 1688. 8vo. Leyden, 1696. 
Itidem, 1722. 8vo. Cited by Gale on Antoninus’s Itinerary. 
See Antiquities, b.9. ch.6. s.20. v.3. p. 382. See there the 
latter part of n. 36.] 

627 Possipivs, al. Possidonius, Calamensis Episcopus. Vita S. 
Augustini, ejus Operibus preefixa, juxta Ed. Paris. 1637. q. v. 
(Suffixa, ad calc. t. ro. Operum juxt. Ed. Benedict. Paris. 
1689-1700.) Item seorsim, studio Johan. Salinas. Rome, 
1731. 8vo. sepe. . 

628 Porno Prumiensis, [a Monk of Prome.] De Statu Domus 
Dei. Hagen. 1532. 8vo. Item, ap. Hospinianum, De Festis 
Christianis, &c. (ap. t. 21. p. 489. Biblioth. Max. Lugdun. 
1677.) semel. 


301 
98 


108 


196 


250 


1648 


430 


1152 


y The real author of this curious fortune in endeavouring to maintain 
book was John Lyser,a native of Saxony, the doctrine of his strange work as 


and a Lutheran divine in the seven- above. See Chalmers, Biograph. 


teenth century. He spent his life and v. 21. p. 19. 


Dict. 


302 


Index of Authors, 
629 Porter, Christopher, D.D. Dean of Windsor. An Answer to 


1635 


Charity Mistaken. (London, 1634. 8vo.%) semel. 


630 Porter, Francis, B.D. An Interpretation of the Number, Six 


1639 


Hundred and Sixty Six. Oxf. 1642. 4to. (Vid. ap. Poli Synops. 
Criticor. in Apocalyps. 13, 18., in t. 5. p. 1895. Ut supr.) See 
Antiquities, b. 8. ch. 6. s. 16. v. 3. p. 98. n. 51. 


631 Porrer, John, D.D. Archbp. of Canterbury. A Discourse of 


1737 


Church Government. Lond. 1697. ? or, 1707. 8vo. (Vol. 2. 
of his Works, Oxf. 1753. 3 vol. 8vo.) Seventh Edition care- 
fully revised and corrected, &c. by Rev. J. Crosthwaite. Lond. 


1839. 8vo. and 1852. 12mo. 


632 Powet [Povelus], David, D.D. 


Annotationes in Giraldi Itine- 1580 


rarium. Vid. supr. Giraldus, No. 332. 


633 Prateolus [Du Preau], Gabriel. Elenchus Hereticorum Om- 


1561 


nium ab Orbe Condito ad nostra usque Tempora. (Colon. 1605. 


4to.) Item, Colon. 1519.” [? 1619.] fol. 
634 PripgEaux, Humphrey, D.D. Dean of Norwich. The Old and 


semel. 
1702 


New Testament connected in the History of the Jews and 
Neighbouring Nations from the declension of the Kingdom of 
Israel and Judah to the time of Christ: in Two Parts. Lond. 
1718. 2 vol. 8vo. (Lond. 1749. 4 vol. Eleventh Ed.) semel vel 


bis. 


635 Primasius, Adrumeti in Africa Episcopus. In Ep. 1. ad Tim. 


c.6. apud Commentarium in Epistolas S. Pauli. Ap.t.1. Bi- al. 


blioth. Patr. Paris. 1654. (ap. t. 10. Biblioth. Max. Lugdun. 


1677.) semel. 


636 Priortius, Philippus. [Philippe Le Prieur.] 
1. De Literis Canonicis. (Paris. 1675. 8vo.) semel. 
2. Annotationes in Tertullianum, cum Variorum Commen- 
tarlis. (Paris. 1664. fol.) semel vel bis. 
637 Procuus, Archiepisc. Constantinop. Tractatus de Traditione 434 


z He also published at Oxford, in 
1633, a tract entitled, ‘ Want of Charity 
justly charged on all such Romanists 
as dare, without Truth or Modesty, 
affirm that Protestancy destroyeth Sal- 
vation.” This was reprinted in 1634, 
but with some omissions, which Prynne 
says were insisted on by Archbishop 
Laud. 

a In my Ancestor’s original Index of 
Authors to the Antiquities the date is 
given 1607, which must be a typogra- 
phical error, for Potter, his own pro- 
tégé and pupil at University College in 
1688, was not born till 1674. This 
error all other editors have left un- 
corrected. But there is an edition of 
this book in 1707, the year before Pot- 
ter became Regius Professor of Divi- 


nity at Oxford. I therefore infer that 
the erroneous date, i607, should be 
replaced by 1707, the year in which 
my Ancestor brought out the first vo- 
lume of his own Origines. Dr. Potter 
became Bishop of Oxford in 1715, and 
was promoted to Canterbury in 1737. 

b This date, which is given by Gri- 
schovius as marking the edition which 
he consulted, must be erroneous: for 
Prateolus was born in 1511, and died 
1588. My Ancestor’s copy was evi- 
dently a posthumous one, and I appre- 
hend the correct date of the first pub- 
lication, which was Grischovius’ copy, 
to be 1549, when the author was 38 
years of age and Professor of Theology 
at Navarre. 


alphabetically arranged. 


Divine Miss; inter opera cum Notis Vincentii Riccardi. 
Rom. 1630.¢ Item ap. t. 6. Bibloth. Max. Lugdun. 1677. 
(ap. Gallandium, t.9. p.603.) semel. 
638 Procopi1 Acta: (ap. Valesium in Eusebium de Martyribus 
Palestine.) Vid. infr. No. 786. dis. 
639 Procopius, Cesariensis. Opera Historica, Gr. et Lat. (Paris. 
1662. fol.) subinde. 
1. De Bello Vandalico, ap. Tetrad. Prim. Histor. Temp. sui. 
Item ap. t. 1. Byzantin. Hist. Scriptor. Venet. 1729. fol. 
2. De Bello Gothico, ap. Tetrad. Alter. &c. Item, ap. t. 2. 
B. H.S. ut supr. 
3. Historia Arcana, qui est Historiarum Liber Nonus. Vide 
ibid. 
4. De Adificiis Dom. Justiniani, Libri Sex. Vide etiam ibid. 
640 Prosper, Sanctus, Aquitanus, S. Augustini Discipulus. Opera 
Omnia, Colon. 1540. 8vo. t Colon. 1599. 8vo. (Ed. Opt. O. O. 
ad MSS. Codices, &c., emendata, nunc primum secundum or- 
dinem temporum disposita, et Chronico ejusdem integro, &c., 
locupletata. Paris. 1711. fol.) sepe. 
1. De Promissionibus et Predictionibus Dei [incerti Aucto- 
ris] Liber. (ap. Append. Ed. Paris. 1711. pp. 91, seqq. 
2. Sententiarum ex Operibus S. Augustini Liber Unus. (ap. 
Ed. Paris. 1711. pp. 543, seqq.) 
. Epigramma 87 in Libro Epigrammatum ex Sententiis S. 
Augustini. (ibid. pp. 616, seqq.) 
4. Chronicon. Ibid. pp. 685, seqq. (ap. Pagium in Baronium, 
anno 387.) Vid. supr. No. 571. 
. De Vocatione Omnium Gentium ignoti Auctoris, &c. (ap. 
Ed. Paris. 1711. pp. 847, seqq.) 
6. Juliani Pomerii de Vita Contemplativa Libri Tres. (ap. 
Append. Ed. Paris. 1711. pp. 1, seqq. (Vid. supr. Julia- 
nus, No. 424.) 
PrupeEentivs, Aurelius Clemens. Poemata: ap. Corp. Poetar. 
Lugdun. 1603. 2 tom. fol. Item, ap. Gallandium, t. 8. pp. 


iS) 


ou 


435, seqq- (Opera, juxt. Ed. Valpian. cum Notis Variorum. 


Lond. 1824. 2 vol. 8vo.) sepe. 
I. Cathemerinon Hymni, 
2. Matutinus. 
5. Ad Incensum Lucerne. 
8. Post Jejunium. 
10. De Exsequiis Defunctorum. 
12. De Epiphania. 
II. Peristephanon Hymni, 
2. De S. Laurentio, sive Passio. 
5- De S. Vincentio, sive Passio. 


303 


527 


444 


405 


¢ This is a very excellent edition of the Works of Proclus. See Cave, Hist. 


Liter. Basil. 1741. t. 1. p. 423- 


304 Index of Authors, 


6. De S. Fructuoso: sive, In honorem Martyrum Fruc- 
tuosi Episcopi Tarraconensis, et Augurii et Eulogii 
Diaconorum. 

10. De S. Romano, sive Passio. 
11. De S. Hippolyto, sive Passio Hippol. Mart. ad Vale- 
rianum Episcopum. 
III. Apotheosis, contra Heresin, que Patrem passum affirmat. 
IV. Contra Symmachum Libri Duo. 

642 Prynne, William, Barister at Law of Lincoln’s Inn. Histrio- 
mastix 4, The Player’s Scourge, or Actor’s Tragedy ; wherein 
is largely evinced that popular Stage-Plays are sinful, hea- 
thenish, &c. (Lond. 1633. 4to.) semel. 

643 [ProLemzus, Claudius. Geographie Libri Octo. Gr. et Lat. 
(Francofurt. 1605. fol.) semel. | 


Q. 

644 QUESNEL, Pasquier. Dissertationes et Note in Opera Leonis 
Magni®. Paris. 1675-6. 2 tom. 4to. (ap. t.2. Operum L. M. 
Lugdun. 1700. tom. 2. in 1. fol.) subinde. Vid. supr. Leo 
Magnus, No. 457. 

645 [QuizNf, Michael Le. Oriens Christianus, in Quatuor Patri- 
archatus digestus ; quo exhibentur Ecclesie, Patriarche, czte- 
rique Preesules totius Orientis. Opus posthumum. Paris. 
1740. 3 tom. fol.] 

646 QuiINTILIANUS, Marcus Fabius. Opera; sive, Institutionum 
Oratoriarum Libri Duodecim. Francofurt. 1629. 8vo. (Paris. 


1633 


100 


1670 


1700 


80 


1725. fol.) semel vel bis. 
647 QuiroRGA, Gaspar. 
mur. I601r. 4to.) semel. 


d Prynne was immediately prose- 
cuted in the Star Chamber for writing 
this book, and on conviction was fined 
£5000, expelled from the University 
of Oxford and from Lincoln’s Inn, lost 
his ears also in the pillory, and im- 
prisoned! He was again punished in 
the same way in 1637, but being re- 
leased from prison by the Long Par- 
liament he became the principal ma- 
nager in the prosecution of Archbp. 
Laud in 1645. Four years afterwards, 
in 1649, he recanted and published a 
Defence of Stage-Plays, in which he 
retracted his former statements. He 
was opposed to Cromwell, and finally 
became instrumental in the Restoration 
of Charles IT., when he was appointed 
Keeper of the Records. He died in 1669. 

e In these writings he defended the 
Gallican Church against the usurpations 
of ‘the Court of Rome, for which his 
edition of Leo was condemned by the 


Index Librorum Expurgatorum. (Sal- 


1600 


Congregation of the Index. When 
exiled from France in 1681, he joined 
Arnauld and other Jansenists at Brus- 
sels. His celebrated work on the New 
Testament gave rise to the notorious 
Bull Unigenitus, in which no less than 
one hundred and one _ propositions 
extracted from his Comments were 
formally condemned. He died in the 
year 1719. He is justly admired even 
by Protestants for his solid learning 
and fervent piety. 

f He was a learned Dominican, espe- 
cially in Hebrew, Arabic, and Eccle- 
siastical History. The junior student 
of the Antiquities of the Christian 
Church will be much assisted by an 
occasional reference to his valuable 
work, which was first published some 
seventeen years after my Ancestor’s 
death. For a full account of its con- 
tents, see Mr. Darling’s Cyclopedia Bi- 
bliographica, Lond. 1854. 


alphabetically arranged. 


R. 


.648 RaBANus, sive Rhabanus, Maurus. De Institutione Clerico- 
rum et Ceremoniis Ecclesiz, Libri Tres: ap. t. 10. Biblioth. 
Patr. Paris. 1654. (Seorsim, Coconiz, 1532. 8vo.) Item ap. 
Hittorpium, De Divinis Ecclesiz Officiis, &c. Paris. 1624. fol. 


305 


847 


Ttidem, inter Opera, Colon. 1627. 3 tom. fol.& bis. 


649 RapuLpuus Ardens. Sermones de Tempore et de Sanctis, &c. 


Antwerp. 1576. 8vo.» 


IItol 


650 Raputpuus de Rivo, [Decanus Tungrensis.] De Observantia 1390 
‘Canonum Liber: ap. t. 10. Biblioth. Patr. Paris. 1655. (ap. 
t. 26. Biblioth. Max. Lugdun. 1677.) seme. 


651 Ratnoupusi, [sive Raynoldus, Rainolds,| Johannes, D. D. 


1593 


Apologia Thesium de Scriptura et Ecclesia, &c. Hanov. 1603. 
8vo. (Lond. 1602. 8vo.) semel. 


652 RANCHIN, Guillaume Du. A Review of the Council of Trent: 


1600 


wherein are contained the several Nullities thereof, with the 
many Grievances and Prejudices done by it to Christian Kings 


and Princes, &c. 


Now translated into English* by G. L. 


[George Langhaint.] (Oxford, 1638. fol.) semel. 
652*RaTRAMNUS. Vid. supr. Bertramus, No. 93. 
653 [RAVENNAS, cited by Gale in Note on Antonine’s Itinerary. 
See before, Porcheron, No. 626. | 


g This edition of the works of the 
Abbot of Fulda in 822, and Bishop of 
Mentz in 847, is not complete. A piece 
attributed to this Author in my Ances- 
tor’s Index, under the title of De Pro- 
prietate Sermonis, I have never been 
able to discover, or find any where an 


account: of it. 

h Vive never been able to discover 
or get ény account of the work under 
that title or date. But through the 
kindness of a literary friend resident 
at Stockholm in 1854, I find there is a 
copy of such a book in the Library at 
. Upsala, with title and date as follows: 
D. Radulphi Ardentis, Pictavi Doc- 
toris Theologi, &c., in Epistolas et 
Evangelia Dominicalia Homilie Ec- 
- clesiasticis omnibus plurime necessa- 
rie, &c. Antverpie, 1567. 8vo.: and 
at folio 121 verso of that book the 
passage which my learned Ancestor 
cites is to be found word for word. 
See Antiquities, b. 15. ch. 4. s. 7. v. 5. 
P- 375. D- 95- 

In the same Library of Upsala there 
is another work by Radulphus, and 
entitled, Im Epistolus et Evangelia, 
ut vocant, Sanctorum Homilie Ec- 
clesiasticis omnibus animarum curam 
gerentibus plurimum necessarie, &c. 


BINGHAM, VOL. VIII. 


Antverpie,.1570. 8vo. But this work 
is totally a different thing, and con- 
tains Sermons upon the Apostles and 
Virgin Mary: neither does it contain 
any passage of the kind alluded to 
above. 

I apprehend therefore that my An- 
cestor, like myself, had never seen 
either of those books with his own 
eyes, or ever handled them, but that 
he cites the passage in question through 
some other author, whom he does not 
name, and who gave the words exactly, 
but the title of the book, whence he 
derived them, in a general way, par- 
tially confounding one work with the 
other, and that too without reference 
to page or folio, which through the 
assistance of my correspondent I have 
been enabled to supply in its proper 
place. See Antiquities, 15, 4, 7, as 
above. 

i Dean of Lincoln in 1593, and Pre- 
sident of Corpus Christi College, Oxford, 
in 1598. One of the translators of the 
Bible, and a strenuous opponent of 
Popery. He sided with the Puritans 
at the Hampton Court Conference. 

k The original in French was first 
published, no place mentioned, in 1600. 
8vo. sm. 


x 


306 


654 [ReapinG, William, M.A. Librarian of Sion College, London 


semel vel bis. 


655 Rexeves, William, M.A. Rector of Cranford, Middlesex, and 


(Lond. 1709. 2 vol, 8vo.) semel vel bis. 


656 [Rernesius!, Thomas, M, D. 


8.17. V.6. p. 231. n. 7.] 


657 Renauporius [Renaudot] Eusebius. Litigiarum Orientalium 


Collectio. (Paris. 1746. 2 vol. 4to.) semel. 


658 Ruxeino, al. Regino, Prumiensis [Abbot of Prome]. De Dis- 


luzii. (Paris. 1671. 8vo.) bis. 


659 Riccarpus, Vincentius. Commentarius in Proclum de Tra- 


semel. 


660 Ricuerivus™, [Richer,] Edmundus, D, D. 


(Colon. 1683. 2 vol. 4to.) 


4to.) 


Index of Authors, 
1720 
Wall. Editor of the Ecclesiastical Historians, Cantabr. 1720. 
3 tom. fol. Reprinted, 1746. See before, Husebius, No. 275. 
1694 
afterwards Vicar of St. Mary’s, Reading. The Apologies of 
Justin Martyr, Tertullian, and Minucius Felix in Defence of 
the Christian Religion, with the Commonitory of Vincentius 
Lirinensis concerning the Primitive Rule of Faith, translated ; 
with Notes and a Preliminary Discourse upon each Author. 
Variarum Lectionum Libri 1627 

Tres. (Altenburgi, 1637. 4to.) See Antiquities, b. 16. ch, 4. 
1690 
892 

ciplinis Ecclesiasticis et Religione Christiana, cum Notis Ba- 

1620 
ditione Misse, &c. (Rom, 1630. 4to.) Vid. supr. No, 637. 

159° 

1. Historia Conciliorum Generalium in Quatuor Libros dis- 
tributa, cum Libro de Potestate Ecclesiastica et Politica. 
Item, Vindicie Doctrine Majorum Scholz Parisiensis, 

subinde. 

2. De Potestate Pape in Rebus Temporalibus. (Colon. 1691. 

1610 


661 Ricaxtrius, [Rigaut,| Nicolaus, Jesuita. 


t. Note in Cyprianum: juxt. Ed. Paris. 1684. fol. (Ed. 
Prior. Paris. 1666. fol.) sepe. 

2. Note in Minucium Felicem:; juxt. Ed. Oxon. 1678. 8vo. 
(Ed. Davis. Cantabr, 1712. 8vo.) semel. 

3. Note in Tertullianum: juxt. Ed. Paris. 1634. fol. (Lutet. 


Paris. 1675. fol.) semel. 
662 RirrersHutivus, Georgius °. 


1 Born at Gotha in Thuringia, 1587. 
Died at Leipsic, 1667. 

m Tn early life he was drawn into the 
sentiments and party of the Leaguers, 
whom he afterwards forsook and ac- 
knowledged his lawful sovereign on 
taking his D.D. degree in 1590. He 
afterwards became Grand Master of the 
College of Le Moine, and Syndic of the 
Faculty of Divinity at Paris, when he 
strenuously opposed in 1611 the thesis 


Tractatus de Jure Asylorum: 1614 


of a Dominican who asserted the Pope’s 
infallibility, and his superiority over 
General Councils. He died in Novem- 
ber, 1631, and was buried at the Sor- 
bonne. 

n First published at Cologne in 1611, 
4to. In this tract the writer maintains 
the authority of General Councils over 
the Pope. 

© One of the sons of the celebrated 
Conrad Rittershutius, who died in 1613. 


alphabetically arranged. 307 


ap. Criticos Londinenses, al. Criticos Sacros, juxt. Ed. Princip. 
Lond. 1660. t. 8. Item, ap. t. 1. part. 2. pp. 249, seqq. Ed. 
Amstel. 1698-1732. (Seorsim, Argentorati, 1624. 8vo.) bis 
terve. 

663 Riverus, [Rivet,] Andreas, D.D. Oxon. 1632 

1. Opera, 3 tom. fol. nempe Exegetica, t. 1. in 1651. Exe- 
getica et Didactica, t. 2. in 1652. Polemica, t. 3. in 1660. 

In Gen. 14. Exercit. 80. semel. 
In Gen. 47. Exercit. 172. semel. 

2. Criticus Sacer : [de Patrum Auctoritate et de Libris Aucto- 
ribus 1-6. Szculi suppositis. ] Genev. 1626. 8vo. (ap. t. 2. 
Oper. ut supr.) dis. 

3- Disputationes Theologice 11. in Synopsi Purioris Theo- 
logiz Professorum Leydensium. Lugdun. Batav. 1632. 
8vo. (Itidem, 1642. t2mo.) Item ap. Oper. t. 3. pp. 
745, seqq. bis. 

664 [Rocur’s Memoirs of Literature, citing Bacchinius in Agnel- 
lum. (Lond. 1722. 8 vol. 8vo.) See Antiquities, b. 23. ch. 1. 
s.9. v. 8. p. 114.] 

665 Rorrensis, Johannes. [John Bishop of Rochester.] See be- 

fore, Buckeridge, No. 118, and Fisher, No. 299, who are each 
respectively termed Roffensis. 

666 Rosinus, Johannes. Antiquitates Romane cum Paralipomenis 1579 
Dempsteri. Colon. 1620. 4to. (Itidem, 1645. 4to.) Vid. supr. 
Dempster, No. 229. subinde. 

667 Rurrinvus, al. Rufinus, Aquileiensis. 39° 

1. Historia Ecclesiastica, Libri 11.P Basil. 1549. fol. (Basil. 
1535- fol.) Item, ap. Opera, t Paris. 1580. fol. 

Lib. 1. al. ro. Lib. 2. al. 11., juxt. Ed. Basil. 1535. 
sepius. 

2. Commentarius in Hosee cap. 2. Int. Oper. ut supr. (ap. 
Oper. juxt. Ed. Migne, Patrolog. t. 21. Lutet. Paris. 
1849. 4to.) semel. 

3. Expositio Symboli, inter Opera Cypriani: ad calc. Ed. 
Oxon. 1682. fol. (Ed. Amstel. 1700. fol.) subinde. 

4. Versio Hist. Eccles. Eusebii. (Basil. ut supr.) bis terve. 

5- Ruffinus apud Hieronymi Apol. 2: (ap. Oper. Hieron. 
juxt. Ed. Vallars. t.2.) seme. 

6. Ruffini Invectiva Secunda contra Hieronymum: (ap. Va- 
lesium in Euseb. H. E. 1.6. c.24.) semel. 

7-[Decem Orationes Gregorii Nazianzeni Latine reddite 4, 
Argentine, 1508. 4to. semel. | 

668 Rurertus Tuitiensis Abbas. [Abbot of Duyta on the Rhine.] 1111 


P That is his Latin version of the a An extremely rare book. See An- 
nine books of Eusebius, and two books tiquities, b. 20. ch. 4. s. 7. Vv. 7. Pp. 295- 
by his own hand by way of supplement. n. 86. 

x2 


308 Index of Authors, 


De Divinis Officiis Libri Duodecim. Inter Scriptores de 
Divinis Officiis: Paris. 1610. (Paris. 1638. 2tom. fol.) semel. 

669 Ruricrus Limovicensis. [Bishop of Limoges in France.] 
Epistole: ap. Canisii Lectiones Antiquas, t. 5. q. Vv. supr. 
No. 136. Item ap. t. 8. Biblioth. Max. Lugdun. 1677. 
Citante Baluzio, not. ad Ant. Augustin. de Emendat. Gratian. 
(ap. t.3. Oper. Baluz. Luce, 1767. fol.) semel. 


S. 

670 SacerpDorauis Liber. Vid. supr. Navarrus, No. 539- 

671 Sau.usttivs, Caius Crispinus. De Bello Jugurthino. (Lugdun. 
Batav. et Roterod. 1665. 8vo.) semel. 

672 SaLmasivs, Claudius", al. Walo Messalinus. 

1.De Episcopis et Presbyteris contra Dionys. Petavium 
Loyolitam Dissertatio Prima. (Lugdun. Batav. 1641. 
12mo.) ? 
z. De Primatu. (Lugdun. Batav. 1645. 4to.) subinde. 
3. Note in Auguste Historie Scriptores. (Lugdun. Batav. 
1661. 8vo.) Item, Paris. 1620. fol. semel. 
4. De Feenore Trapezetico: (ap. Zieglerum in Grotium de 
Jure Belli et Pacis.) Vid. infr. No. 832. semel. 
5. De Eucharistia Infantibus danda: (ap. Suicer. Thesaur. 
Eccles. t. 2. p. 1136.) Vid. infr. No. 736. semel. 

673 SatmeRoN, Alphonsus, Jesuita’. Tractatus in Acta Aposto- 
lorum : (ap. Chamierum, De Eucharist. 1. 7. c. 11.) Vid. supr. 
No. 161. semel. 

674 Satvianus, Massiliensis Presbyter. Opera, Oxon. 1633. 8vo. 
(Curante Steph. Baluzio, Pedepont. 1742. 4to. Ed. Quart.) 
Item, studio Conrad. Rittershusii, qui et Librum Commen- 
tarium adjecit. Althorp. 1611. 8vo. Itidem, Norimb. 1623. 
8vo. Ap. Biblioth. Max. t. 8. p. 339. Ap. Galland. t. ro. 


47° 


163% 


1550 


440 


1. De Gubernatione Dei et justo preesentique ejus Judicio, 
Libri Octo. subinde. 
2. Ad Ecclesiam Catholicam, sive Adversus Avaritiam, Libri 
Quatuor. dis. 
675 [Sandiust, Christopher. Nucleus Historie Ecclesiastice, ex- 
hibitus in Historia Arianorum, Tribus Libris comprehensa, 
&c. Amstel. 1669. 2 vol. 8vo. (Colon. 1676. 4to.) semel.] 


1670 


r Claude Saumaise, born in Bur- 


gundy about the year 1593, was ori- 
ginally a Romanist, but became a con- 
vert to the reformed faith early in life. 
He held an honorary professorship at 
Leyden, but devoted his entire time to 
literature. He died in 1653. 

8 One of the earliest and most zealous 
of the disciples of Ignatius Loyola. His 


works, Commentarit in Evangelicam 
Historiam et in Acta Apostolorum, in 
Omnes Epistolas et in Apocalypsim, 
were first published at Cologne in 1612, 
and extended to sixteen volumes folio. 

t Or Van Den Sand, a Socinian 
writer born at Konigsburg in 1644. 
Died at the age of 36 in 1680. 


alphabetically arranged. 309 


676 Sarpus Petrus. De Jure Asylorum, &c. (Lugdun. Batay. 
1622. 4to.) semel. 

677 SatTuRNInI Acta: (ap. Baronium, ad annum 303.) Vid. supr. 

No. 78. semel. 

678 Savaro, [Savaron,] Johannes, Claromontanus. Commenta- 1614 
rius in Sidonium Apollinarem. (Paris. 1609. 4to.) Vid. infr. 
Sidonius, No. 698. sepe. 

679 Saxonicum Chronicon. Vid. supr. Chron. Saxon. No. 165. 

680 ScaLicErR, Josephus Justus. 1580 

1. De Emendatione 'Temporum. (Genev. 1629. fol.) Lutet. 
Paris. 1583. fol. subinde. 

2. Castigationes in Eusebii Chronicon cum Canonibus Isago- 

. gicis, &c. (Amstel. 1568. fol.) ? 

681 ScHELSTRATE, Emanuel a". 1679 

1. Sacrum Concilium Antiochenum Restitutum. (Antwerp. 
1681. 4to.) sepius. 

2. De Disciplina Arcani. (Rome, 1685. 4to.) subinde. 

3. Ecclesia Africana. (Paris. 1679. 4to.) semel. 

4.A Dissertation of Patriarchal and Metropolitical Power, 
against Stillingfleet. (Lond. 1688. 4to.) ter. 

[This is the first edition in English of the original Latin, 
entitled thus: De Auctoritate Patriarchali et Metropoli- 
tica adversus ea, que scripsit E. Stillingfleet. Rome? 
1687. 4to. | 

682 Scuttetrvs, Abraham. [Pastor at Heidelberg. | 1598 

1. Medulla Theologize Patrum, qui a temporibus Apostolorum 
ad Concilium usque Nicenum floruerunt, &c. Pars Prima. 
(Amberg. 1603. 4to.) 

2. Ejusdem Pars Secunda. (Amberg. 1606. 4to.) 

. [Both these in one volume: and again as a second edition of 
the whole work, Amberg. 1613. 4to., which is the book 
my Ancestor refers to under that date in his original 
Index of Authors.] semel vel bis. 

. 3. [Annales. (Heidelberg. 1618. 8vo.) Cited for one of Lu- 
ther’s Epistles in the First Decad of the Annals, 1524. 
See Antiquities, b. 16. ch. 1. s. 15. v.6. p. 54. n. 13. ] 

683 [ScyLLITANORUM Martyrum Acta: (ap. Baronium ad annum 
202. Vid. supr. No. 78. semel. 

684 Seputius Ceelius *. 434 

1. Mirabilium Divinorum sive Operis Paschalis Libri: et 
Hymni. (al, M. D. Libri Paschale Carmen Dicti.] Ap. t.8. 
Biblioth, Patr. Paris. 1654. Biblioth. Max. Lugdun. 1677. 
t. 6. (ap. Gallandium, t.9. pp. 535, Seqq.) semel vel bis. 


u Or Schelstraate. A learned and a disciple of Hildebert, the ancient 
zealous advocate of the Roman See. Scotcharchbishop. After travelling in 
Keeper of the Vatican Library. France, Italy, and parts of Asia, he 

x He was a native of Scotland, and finally settled down at Rome. 


310 


Index of Authors, 


2. In 1 Cor. 7, 39, int. Commentar. in Omnes S. Pauli Epi- 
stolas. Ap. Biblioth. ut supr. (ap. Gallandium, ibid.) 


semel. 


685 SELDEN, John, Keeper of the Records in the Tower, 1643. 


1623 


1. Uxor Hebraica: seu, De Nuptiis, et Divortiis ex Jure 
Civili, id est, Divino et Talmudico, Veterum Hebreeorum, 
Libri Tres. Lond. 1646. 4to. (ap. vol. 2. tom. 1. Operum, 
Lond. 1726. 6 vol. fol. in 3 tom.) sepe. 

2. De Synedriis et Preefecturis Juridicis Veterum Hebreorum. 
Lond. 1650. 4to. (ap. vol. 1. tom. 1. Oper. ut supr.) 


semel. 


3. De Diis Syris Syntagmata Duo, cum Additamentis Bezeri- 
Lips. 1668. 8vo. Lugdun. Batav. 1629. 8vo. (ap. vol. 2. 
tom. 1. Oper. ut supr.) semel. 

4. History of Tithes. Lond. 1688. 4to. (ap. vol. 3. tom. 2. 


Oper. ut supr.) subinde. 
686 [SeLLER, Abednego. 


Remarques relating to the State of the 


1688 


Church of the Three First Centuries, &c. (Lond. 1680. 8vo.Y) 


ter quaterve. | 


687 [Semeca, Johannes, cognomine Teutonicus. 


Scholia sive 


Glosse in Gratiani Decretum, ap. Corp. Jur. Canon. Rome, 
1582. fol. (Lugdun. 1671. 3 tom. fol.) bis. See Antiquities, 
b.15. ch. 4. 8.7. ch. 5. 8.4. V.5. p. 376. 0.99. et p.437. 0. 23. ] 

688 Seneca, Lucius Annus. Apocolocyntosis: int. Opera, Lips. 
1702. 8vo. (Paris. 1607. fol.) semel. 

689 Szennes et Abdonis Acta: (ap. Suiceri Thesaur. Eccles. voce 
TlapaBodavoi.) Vid. infr. No. 736. semel. 

690 [ServaTil, s. Servati, Tungrensis Acta: (ap. Crabb. Concil. t. 1.) 
Conf, ap. Labb. t.2. p.615.] semel. 

691 Servius Maurus Honoratus, Note in Virgilii Aun. 9. (Oper. 350? 
Virgil. Colon. Allobrog. 1620. 4to.) semel. 

692 SreveRiANus, Gabalensis. [ Bishop of Gabala, in Spain?.}| Ho- 401 
miliz, ap. Oper. Chrysostom. t. 6. pp. 375, seqq. juxt. Ed. 
Ducean. Ed. Savil. t. 7. (juxt. Ed. Bened. t. 6. q.v. supr. 

No. 167.) Item ap. Combefis. Auctar. Noviss. Paris. 1672. 


40 


fol. subinde, 
1. Hom. 1. in Genesim. 
Disstte wh 4 17. De Fide: ex Codice Romano. 
Bs oy aoe 37- De Filio Prodigo. 


y This book was published anony- 
mously, while Seller was yet minister 
of Combeintine Head, Devon, of which 
benefice, as well as of another in Lon- 
don, he was deprived at the Revolution 
for nonjuring. He also wrote some 
tracts against Romanism, and was the 
author of a book which has often been 


reprinted under the title of The Week's 
Preparation for the Sacrament of the 
Lord s Supper. 

z He was appointed by Chrysostome 
to preach at Constantinople during his 
own absence: hence his Homilies are 
found among the works of that father, 
and were sometimes attributed to him. 


693 Severus Antiochenus . 


tum Johannem, &c. (Antwerp. 1630. fol.) semel. 


alphabetically arranged. 311 
Catena Patrum Grecorum in Sanc- 513 
401 


694 Severus, Sulpicius. Opera: Amstel. 1656. 8vo. (Lugdun. 


Batav. 1647. 8vo.) Item, cum Notis Vorstii et Clerici, Lips. 


1709. 8vo. 
t. 6. p. 324. 


1. Historia Sacra. sepe. 


2. De Beati Martini Vita, &c. 


3. Dialogi. sepe. 


Apud Gallandium, t. 8. p. 355. Biblioth. Max. 


subinde. 


695 [Sextt Decretalia, 1. 4. tit. 3. De Cognatione Spirituali, c.3. (ap. 
Corp. Jur. Canon. t.3.) Vid. supr. No. 202.] semel. 


696 SHertock, William», D.D. Dean of St. Paul’s. 


A Discourse 1691 


about Church-Unity: being a Defence of Dr. Stillingfleet’s 


Unreasonableness of Separation. 


In answer to several late 


Pamphlets, but principally to Dr. Owen and Mr. Baxter. 
[Anonymous.] (Lond. 1681. 8vo.) semel. 


697 SHERLOGus, Paulus. 


Commentarius in Cantica. (Lugdun. 


1637. 3 tom. (ap. Selden in Uxor. Hebraic.) Vid. supr. No. 


685. semel. 
N. 45. 


698 Stpontus, Caius Sollius Apollinaris Modestus, Arvernensis 
Episc. [Bishop of Clermont, in Gaul.] 


See Antiquities, b. 22. ch. 4. s. 6. v.8. p. 75. 


47° 
Opera, cum Notis al. 


Savaronis. (Paris, ex Officina Plantiniana, 1609. 4to.) Item 472 


ap. Biblioth. Max. t. 6. ap. Gallandium, t. ro. 


1. Epistole : 
L.1. Ep. 2. Agricole. 
We ceteistice 5. Heronio. 
Saitpiatechs 8. Candidiano. 
L.2. Ep.1o. Hesperio. 
L.3. Ep. 3. Hudicio. 
Pg aie en 12. Secundo. 
L. 4. Ep. 3. Claudiano. 
Bere sss 11. Petriaco. 
iSvesees 15. Elaphio. 
avenues 22. Leoni. 
sgoisk sits 25. Domnulo. 
L. 5. Ep. 3. Apollinari. 

2. Carmina. 


2. Ad Athenium. 
13. Ad Majorianum. 


@ The leader of the Monophysites. 
He is said to have been addicted to 
magic when a Heathen. On the ex- 
pulsion of Flavian from the see of An- 
tioch for orthodoxy, Severus got pos- 
session of the episcopal chair, but after- 


sepissime, 


L. 5. Ep. 7. Thaumasto. 
. Afro. 

. Eriplio, 

. Lupo. 
leara gies 3. Leontio. 

. Greco. 

. Mamerco. 
. Agreelio. 
. Perpetuo. 
. Lupo. 

. Fausto. 

. Firmino. 


16. Ad Faustum. 


wards fled to Alexandria, and thence 
to Constantinople, whence he was pre- 
sently driven. 

b The father of Dr. Thomas Sher- 
lock, who was Bishop of London in 
1748. 


312 Index of Authors, 


699 SirFRipus, s. Sigefridus, Presbyter Misnensis. Chronicon. 
Francofurt. 1583. fol. (ap. t. 1. Germanicar. Rer. Scriptor. 
a Pistorio, &c. Ratisbon. 1726. 3 tom. fol.) semel. 

400 SiceBeRtTus Gemblacensis. [Monk of Gemblours¢.| Chronicon. 1101 
Francofurt. 1583. fol. (ap. t.1. Germanicar. Rer. Scriptor. &c. al. 
ut supra.) bis. III2 

701 Siconrvus, Carolus 4, 1560 

1. De Republica Hebreorum Libri Septem. (Hanov. 1608. 
8vo.) semel. 

2. De Antiquo Jure Italie et Provinciarum, [al. Populi Ro- 
mani, seu Civium Romanorum.| Venet. 1560. 2 tom. 
4to. (Paris. 1573. fol.) semel. [As cited by Vicecomes, 
De Ritibus Baptismi, 1. 2. c.20. See Antiquities, b. 11. 
ch. 7. 8.5. V.4. p. 126. n, 69. ] 

402 SILENTIARIUS, Paulus. Descriptio Templi 8. Sophie, Gr. et 
Lat., cum Notis Caroli Du Fresne. Paris. 1670. fol. (ap. t. 3. 
Byzant. Hist. Scriptor. Venet. 1729. fol.) subinde. 

703 [Simzon, Dunelmensis, Monk of Durham. Historia Ecclesize 
Dunelmensis. Lond. 1732. 8vo. See in Twysden’s Histo- 
rie Anglicane Scriptores, vol. 1. semel.] 

704 [Simeon Metaphrastes®. Acta, sive Vita, Luciani Confessoris 
ap. Surium, Januar. 7. in tom. 1. (ap. Labb. Concil. t.4.) q.v. 
semel vel bis.| Vid. infr. No. 739. 

705 SIMEON, Thessalonicensis Archiepiscopus. 

1. Commentarius de Templo et Ministris et Sacra Mystago- 
gia, Gr. et Lat.: (ap. Goar in Euchologio Grecorum. 
Paris. 1647. fol.) Vid. supr. No. 336. semel. 

2. Dialogus adversus omnes Hereses: sive, Responsa ad 
Octoginta Quinque Questiones Gabrielis Pentapolitani : 
(ap. Leon. Allatiwum, De Missa Presanctificatorum, &c.) 
Vid. supr. No. 17. ‘semel. 

706 Simpuicius, Papa. Epistole: (ap. Labb. Concil. t. 4.) 

1. ad Johannem Ravennatem. 

2. ad Florentinum. . 

707 Siricius, Papa. Epistole: (ap. Labb. ibid. t.2.) sepe. 

1. ad Himerium Tarraconensem. 

2.ad Ecclesiam Mediolanensem. 

3. ad Episcopos Africanos. 


1307 


558 


960 


1410 


467 


385 


¢ He was a. strenuous defender of 
the rights of the Emperors against the 
claims of the Popes. Hence Bellar- 


d A learned Italian, born at Modena 
in 1524. Died 1585. 
€ So called because he wrote the 


mine says of him: Porro Sigebertus in 
sua Chronologia iniquior fuit Gregorio 
Septimo ob studium erga Imperato- 
rem; qua de causa non pauca men- 
titus est et presertim cum narrat obi- 
tum ipsius Gregorii. De Scriptor. Ec- 
cles. Colon. 1684. p. 173. 


Lives of some 120 saints, not strictly 
according to facts, but per metaphra- 
sim, or paraphrasing them agreeably 
with his own fancies and predilections. 
He held high offices of trust at Con- 
stantinople during the reigns of Leo 
the Philosopher and of Constantine 


alphabetically arranged. 


708 Strmonpvws, Jacobus, Jesuita f. 


313 


1637 


1. Censura Anonymi de Suburbicariis Regionibus et Eccle- 


slis. Paris. 1618. 
2. Historia Poenitentiz. 


3- Note in Augustinum, Ennodium, &c. 
4. Dissertatio de Usu Fermenti in Eucharistia. 


[z. Opuscula Varia. (Paris. 1675. 3 vol. 8vo.) 


Referred to 


specially on three or four occasions. 
2. Opera Omnia, sive Varia, nunc primum collecta, &c. (Paris. 


1696. 5 tom. fol.) Venet. 1728. 5 tom. fol. 


sepe. 


Tom. I. 
1. Breviarium Fidei adversus Arianos. 
2. Notitia Provinciarum et Civitatum Africe, Nomina 


Episcoporum, &c. 


3- Predestinatus, sive Preedestinatorum Heresis, &c. 
4. Sidonii Apollinaris Opera et Notz, &c. 
5- Ennodi Opera et Note, &c. 


Tom. IV. 
6. De Suburbicariis, et Regionibus, &c. 
7. Historia Publice Pcenitentiz. 
8. Disquisitio de Azymo: sive, De Usu Firmenti, &c., 


ut supra. 


3. Note in Augustini Sermones Quadraginta a Sirmondo 
editos. (Paris. 1631. 8vo.) subinde. 
4. Concilia Antiqua Gallie, &c. Paris. 1627. 3 tom. fol. 
As referred to by Valesius on Socrates, H. E. 1. 6. c. 5. 
See Antiquities, b. 8. ch. 5. s. 4. v.3. p. 68. n. 98. ] 


709 Sixtus, Papa. 
Labb. Concil. t.3.) semel. 
710 Sixtus Senensis. 


Epistola 3. ad Johannem Antiochenum. (ap. 432 


Bibliotheca Sancta ex precipuis Catholice 1550 


Auctoribus Collecta. Colon. 1586. + Itidem 1626. fol. (Venet. 


1575. 4to.&) ter. 
711 SLeEmpaNnus, Johannes». 


De Statu Religionis et Reipublice, 1542 


Carolo V. Cesare, Commentariorum Libri Viginti Sex, cum 
Apologia et Indice. Argent. 1566. 8vo. (Francofurt. 1610. 


8vo.) dis. 


Porphyrogenitus. The Lives are to be 
found in the Latin translation accord- 
ing to Surius, the original Greek not 
being exstant. 

f Confessor to Louis XIII. in 1637. 
He lived to the age of g2, and died in 
1651. 

& It is said of Sixtus Senensis, ori- 
ginally a Franciscan, but after his re- 
lease from the dungeons of the Inqui- 
sition a Dominican, that he destroyed all 
his manuscripts in his last illness. This 


date therefore of 1575, which is subse- 
quent to his death in 1569, is probably 
that of the second edition of the Bibli- 
otheca. It is a work of much ability 
and learning, and the best of the kind 
that had then appeared. The last edi- 
tion was that by Milante, with much 
supplemental matter, at Naples, in two 
volumes folio, 1742. 

h John of Sleidan, a small town in 
the Electorate of Cologne. A lawyer 
by profession. Much employed by Car- 


314 Index of Authors, 


712 SMECTYMNUUS}). 
Remonstrance. 


An Answer to a Book entituled, An Humble 1641 
In which the original of Liturgy and Epi- 


scopacy is discussed, and Queries propounded concerning 
both. The parity of Bishops and Presbyters in Scripture 
demonstrated. The occasion of their imparity in Antiquity 
discovered. The disparity of the ancient and our modern 
Bishops manifested. The antiquity of Ruling Elders in the 
Church vindicated. The prelatical Church bounded. (Lond. 


1641. 4to.) semel. 


713 SmiTuH, Thomas, B.D.* An Account of the Greek Church, 1671 
as to its Doctrine and Rites of Worship. To which is added 
an Account of the state of the Greek Church under Cyrillus 
Lucaris, Patriarch of Constantinople, with a relation of his 
sufferings and death. (Lond. 1680. 8vo.) sepe. 

914 [SmMyRneEnsis Ecclesize Epistola Encyclica sive Circularis ad 
Reliquas Ecclesias. (ap. Eusebium, H. E. 1.4. ¢.15. Item ap. 


Cotelerium, Patr. Apost. t. 2.) 


See Antiquities, b. 13. ch. 2. 


8.2. V.4. Pp. 291. 0. 3. p. 292. n. 2.] 


715 [SocoLavivs, Stanislaus. 
cov. 1582. fol. ?] 
716 Socrates Scholasticus. 


Censura Ecclesiz Orientalis. Cra- 


Historia Ecclesiastica: cum Notis 439 


Valesii. Paris. 1668. fol. (Cantabr. 1720. fol.) Amstel. 1695. 
fol. [Forming the first part of the second volume of the 


series. 
sius, No. 786.] passim. 
717 Sotinus, Caius Julius. 


See before, Eusebius, No. 275, and afterwards, Vale- 


Polyhistor, cum Pomponio Mela et 250? 


AXthico Cosmographo, a Martino Delrio emendatus. (Ant- 


werp. 1572. 8vo.!) bis. 


dinal Du Bellay in 1535. Joined the 
Reformers in 1542. Deputation to the 
King of England in 1545, and after- 
wards one of the Protestant envoys to 
the Council of Trent. Died in 1556. 
His work, as above, contains the history 
of his own times. 

i ¢The pseudonyme of a celebrated 
tract, in answer to Bp. Hall. The word 
is made up of the initial letters of the 
names of the authors, who were Stephen 
Marshall, dmund Calamy, Thomas 
Young, Matthew Newcomen, and Wil- 
liam Spurstowe. It is written with 
great fierceness of spirit an? asperity of 
language, yet in a style superior to that 
of the Puritans in general; and it was 
a production of no small importance in 
its day. Bp. Hall answered it in his 
Defence of the Humble Remonstrance, 
1641; to which Smectymnuus replied 
in A Vindication of the Answer, 1641. 
Bp. Hall rejoined in A Short Answer to 
the Tedious Vindication of Smectymnuus, 


1641. Milton also wrote An Apology 
for Smectymnuus.’ Darling’s Cyclopeed. 
Bibliograph. Lond. 1854. col. 2766. 

k Chaplain to the English Embassy 
at Constantinople in 1668, and in 1671 
a Prebendary of Salisbury. He refused 
to take the oaths at the Revolution, 
and was deprived accordingly. He pub- 
lished in 1678 ‘ Remarks upon the 
Manners, Religion and Government of 
the Turks. Together with a Survey of 
the Seven Churches of Asia as they 
now lie in their ruins, &c. ;? and in the 
same year the second edition of ‘ De 
Greecee Ecclesize hodierno statu Epistola 

. auctior et emendatior, which I pre- 
sume was the basis of the book in Eng- 
lish as above. fis first work was also 
in Latin, viz. ‘ Epistole Quatuor: De 
Moribus ac Institutis Turcarum. No- 
titia Septem Asiee Ecclesiarum et Con- 
stantinopoleos. Oxon. 1674. 8vo.’ 

| ¢The excellent and pleasant work 
of C. J. Solinus, Polyhistor, contain- 





alphabetically arranged. 


315 


718 Soromasor, Antoninus 4. Index Librorum Prohibitorum et 1667 
Expurgandorum Hispanicus. (Madrit. 1667.) semel. 

719 [SorvEL.Lvs, Sotwell, and more correctly Southwell, Nathaniel, 1676 
Jesuita. Continuatio Bibliothece Scriptorum Societatis Jesu 
Petri de Ribadeneyra: Opus inchoatum a P.P., continuatum 
a Ph. Alegambe usque ad annum 1642, recognitum et pro- 
ductum ad annum 1675, a N. Solnello. Rome, 1676. fol. 

See Antiquities, b. 17. ch. 3. 8.5. v. 7. p. 24. 0. 72.] 


420 Sozomenus, Hermias. Historia Ecclesiastica, cum Notis Ve- 


Francofurt. 1672. fol. 
second volume of the series. 


wards, Valesius, No. 786.] passim. 
721 SpALATENs!s. Vid. supr. Marc. Ant. De Dominis, No. 243. 


722 SPANHEMIUS™, Fredericus, S.T.P. 


Imaginum.] _ bis. 


dun. Batav. 1689. 2 vol. 8vo.) ? 


723 Sparrow, Anthony. [Bishop of Exeter in 1667, and of Nor- 


Oxford, 1839. 12mo. 
424 SPARTIANUS, /élius. 


(Lugdun. Batav. 1661. 8vo.) Vid. supr. No. 62. 


1. Vita Caracalle. bis. 
2. Vita Hadriani. semel. 
725 SpELMAN, Sir Henry, Knt. 
3tom. fol.) subinde. 


fol.) semel. 


440 
lesii. Paris. 1668. fol. (Cantabr. 1720. fol.) Amstel. 1695. fol. 
[Forming the second part of the 
See before, No. 716. and after- 

1670 
1. Historia Imaginum. Lugdun. Batav. 1686. 8vo. (ap. t. 2. 
p-709. Operum, Lugdun. Batav.1701—3. 3tom. fol.) [Where 
it forms the Sixth Book of the Miscellanea ad sacram An- 
tiquitatem et Ecclesie Historiam pertinentium, in Ten 
Books, p. 707, under the title of Restituta Historia 
2. Summa Historie Ecclesiasticee ad Seculum XVI. (Lug- 

1667 
wich in 1678.] A Rationale upon the Book of Common 
Prayer of the Church of England. (Lond. 1684. 12mo.) 

semel., 
Inter Auguste Historie Scriptores. 
1612 
1. Concilia Britannica. Lond. 1664. 2 tom. fol. (Lond. 1639. 
2. Glossarium Archaiologicum. Lond. 1682. fol. (Lond. 1687. 
1677 


726 Spencer, John, D.D. Dean of Ely. De Legibus Hebreorum 


Ritualibus, earumque Rationibus, Libri Quatuor®: &c. Hage, 
1686. 4to. (Cum C. M. Pfaffii Dissertatione, &c. Tubinge, 


1732. 2tom. fol.) dis. 


ing the noble actions of human crea- 
tures, &c.’ Translated by Arthur Gold- 
ing: 1587. 

m Professor of Divinity at Heidel- 
berg in 1655, and at Leyden in 1670, 
where he was four times Rector of the 
University. 

n ©The chief object of this learned 


work, De Legibus Hebreorum, was to 
prove in detail, that the rites and cere- 
monies of the Jewish religion were 
instituted in direct opposition to the 
practices of the surrounding idolatrous 
nations, and in order to establish the 
strongest distinction between the Jews 
and them. Yet it has been affirmed 


316 Index of Authors, 


727 Sponpanus °, [De Sponda,| Henricus. 

1. Annales Ecclesiastici ex Duodecim Tomis Ces. Baronii in 
Epitomen redacti, Paris. 1660. 2 tom. fol. + Lugdun. 
1678. 2 tom. fol. (Lutet. Paris. 1639. Ed. Princeps.) 
subinde. 

2. Annalium Baronii Continuatio ab Anno 1197, quo is 
desiit, ad finem 1646. 2 tom. fol. Lugdun. 1678. 2 tom. 
fol. (Paris. 1647. 2 tom. fol.) dis. 

728 Starivs Publius Papinius. Silvarum Liber Octavus, int. Opera. 
(Lugdun. Batav. 1616. 8vo.) semel. 
729 [SrepHani, Henrici, Jun. Thesaurus, vocibus ‘Yrnyéo et 


1626 


85 


1570 


> , 
Akovo. 


n. 68.] 


9730 [STEPHANUS, Etienne, Robertus. 


See Antiquities, b. 14. ch. 1. s. 12. v. 5. p. 16. 


Auctores Veteres Historie 1539 


Ecclesiastice Latine tantum. Basil. 1539. per Hieron. Fro- 


benium. 


Itidem Basil. 1549. &c. 


Vid. Walch. Biblioth. 


Patrist. c. 3. s. 34. Jenz, 1836. p. 236. Vid. supr. Christo- 
phorsonus, No. 164. Musculus, No. 536. | 
731 STILLINGFLEET, Edward, D.D. Bishop of Worcester.? Works. 1678 


(Lond. 1709-10. 6 vol. fol.) 


1. Origines Britannice; or, The Antiquities of the British 
Churches, &c. Lond. 1685. fol. (Works, as above, v. 3. 


p.1.) subinde. 


2. The Unreasonableness of Separation: or, An impartial 
Account of the History, Nature, and Pleas of the present 
Separation from the Communion of the Church of Eng- 
land. Lond. 1682. 4to. (Works, v. 2. p. 439.) subinde. 

3. Irenicum, A Weapon-Salve for the Church’s Wounds: or, 
The Divine Right of particular forms of Church-Govern- 
ment discussed and examined. Lond. 1662. 4to. (Works, 


v. 2. p.147.) ter. 


4.A Discourse concerning the Idolatry practised in the 
Church of Rome, and the hazard of Salvation in it; 
wherein a particular account is given of the Fanaticisms 
and Division of that Church. London, 1672. 8vo. (Works, 


V.5.p-1.) semel. 


by Orme and others, that the object of 
the work was to show that the Hebrew 
Ritual was almost entirely borrowed 
from the Egyptians, and accommodated 
to the tastes and prejudices which the 
Jews had acquired among that people. 
Witsius in his Hgyptiaca writes in op- 
position to Spencer.’ Darling’s Cyclo- 
ped. Bibliograph. Lond. 1854. col. 
2811. 

© Born in 1568, and educated in the 
College of the Reformed at Ortez. 
Much noticed by Henry IV. of France, 


when Prince of Bearn. Through read- 
ing the controversial work of Bellar- 
mine and Perron he became a Romanist 
in 1595. In 1626 he was made Bishop 
of Pamiers by Louis XIII. Died at 
Toulouse in 1643. His abridgment of 
the Annals of Baronius was made with 
the Cardinal’s consent. 

p Archdeacon of London in 1677. 
Dean of St. Paul’s, 1678. Bishop of 
Worcester, 1689. Died in Westminster, 


1699. 


a 


a 


alphabetically arranged. 


5. A Defence of the Discourse concerning the Idolatry, &c. 
Lond. 1676. 8vo. (Works, v. 5. p.263.) dis. 

6. An Answer to Mr. Cressy’s Epistle Apologetical to a Per- 
son of Honour, touching the Vindication of Dr. Stilling- 
fleet. Lond. 1675. 8vo. (Works, v.5. p.577-) dis. 

7. Ecclesiastical Cases relating to the Duties and Rights of the 
Parochial Clergy, &c. Lond. 1698. 8vo. (Works, v.3.) ? 

732 StraBo. Geographia, Gr. et Lat. cum Notis Casauboni. Paris. 
1620. fol. (Amstel. 1707. 2 tom. fol.) subinde. Only in the 
Ninth Book of the Antiquities. 

733 StrRaBo4, Walafridus. De Rebus Ecclesiasticis. [al. De Ex- 
ordiis et Incrementis Rerum Ecclesiasticarum.] Ap. t. 10. 
Biblioth. Patr. Paris. 1654. (ap. t. 15. Biblioth. Max. Lugdun. 
1677.) sepe. 

734 Stuckivs, Johan. Gulielm. Tigurinus [of Zurich]. Antiquita- 
tum Convivialium Libri Tres: sive, Hebreorum, Grecorum 
aliarumque Nationum, Conviviorum Genera, Mores, Consue- 
tudines, Ritus, Ceremonizque Conviviales, atque etiam alia 
explicita, cumque iis, que apud Christianos et alias Gentes in 
usu sunt vel fuerunt, collata. (ap. t. 1. Operum, Lugdun. 
Batav. 1695. 2 tom. fol.*) semel. 

735 Suetonius, Caius Tranquillus. Duodecim Cesares, et alia 
que exstant. (Oxon. 1661. 12mo.) subinde. 

736 Suicervus, Johannes Caspar, Professor Tigurinus. Thesaurus 
Ecclesiasticus e Patribus Grecis ordine alphabetico exhibens 
queecunque Phrases, Ritus, Dogmata, Hereses, et hujusmodi 
alia spectant. (Amstel. 1682. 2 tom. fol.) Itidem 1728. Item, 
Traject. ad Rhen. 1746.8 sepissime. 

737 Suipz&. Lexicon, cum Notis Avmilii Porti. Genev. 1619. 2 tom. 
fol. (Colon. Allobrog. 1619. 2 tom. fol.) +Item, cura Lu- 
dolphi Kusteri, Cantabr. 1705. 3 tom. fol. Ed. Gaisford, Oxon. 


317 


1680 


Ioo 


1660 


e Prelo Academ. 1834. subinde. 
738 Sutpicius Severus. See before, Severus, No. 694. 


739 Surivs, Laurentius, Carthusianus. 


1540 


1. De probatis Sanctorum Historiis, partim ex Tomis A. Li- 
pomani, partim etiam ex egregiis MSS. Codicibus, nunc 
recens recognitis, &c. (Colon. Agripp. 1576. 7 tom. fol.) 


subinde. 


2. De Rebus in toto orbe gestis ab anno 1500. ad 1574.* 
(Colon. 1574. fol.) bis terve. 


a The pupil of Rabanus Maurus at 
Fulda, Dean of St. Gallen, and even- 
tually, in 842, Abbot of Reichenau, in 
the diocese of Constance. He died in 
- 849. 

¥ The second volume contains an 
Account of the sacred Rites, Sacrifices, 
and Superstitious Ceremonies of the 
Gentiles. 


S This is the same book as the 
edition of 1728 at Amsterdam, with 
a new title-page. This work is in- 
dispensable to the study of the Greek 
Fathers. An English Version with the 
original references verified and cor- 
rected is a great desideratum. 

t Surius died in 1578. 


318 Index of Authors, 


740 Sur.ir, [more correctly Sutcliffe or Soutliffe, and Sutlivius or 
Sutclivius in the Latinized name,| Matthew, D.D. Dean of 
Exeter. De Monachorum Institutione et Moribus. (Lond. 
1600. 4to. bis. 

741 Sytvius, [Dubois or Deleboe,| Franciscus 4 Brana, Comes. S. 
Th. Profess. in Academ. Duacena. Additiones ad Carantzii 
[sive Caranze] Summam Conciliorum. Colon. 1701. 8vo. 
(Lovan. 1681. 4to.) Item, Genev. 1600. 8vo. dis. 

442 SymMacuus, Q. Aurelius. Epistola et Relatio ad Theodosium 
pro Ara Victoriz. (Paris. 1604. 4to.) semel. 

743 SymMacuHus Papa. Epistola 5. ad Cesarium. Item, Epistola 
6. contra Anastasium. (ap. Labb. Concil. t. 4.) ter. 

9744 SyNEsius, Episc. Cyrenzus. 

1. Epistole: int. Opera, Gr. et Lat., Paris. 1605. 
Notis Petavii, Paris. 1640. fol." ) sepius. 
2. Catastasis. (ibid.) ter quaterve. 

9745 SyNopicon Grecum. Vid. supr. Pappus, No. 582. 

746 SyNopIcoNn in Gallia Reformata: or, The Acts, Decisions, 
Decrees, &c. By John Quick. (Lond. 1692. 2 vol. fol.) 
semel. [See the full title in the first note on the Preface to the 
French Church’s Apology, in the tenth volume of this new 
edition of the Whole Works. | 


(Cum 


T. 


747 Tacitus, C. Cornelius. Opera. Amstel. 1664. 8vo. (Lipsiz, 
1772. 2 vol. 8vo.) bis. 

r. Annalium lI. 2. c. 22. 
2. Historiarum 1. 2. c. 31. 

748 TatTiaNnus, Syrus, Justini Martyris discipulus et Sophista. 
Oratio adv. Greecos, Gr. et Lat.: (ad cale. Operum Just. 
Mart. Colon. 1686. fol.) Item ap. part. 2. t. 2. Biblioth. Max. 
Ap. Gallandium, t.1. Seorsim, ex Edit. Gulielm. Worth, ex 
vetustis exemplaribus et cum annotationibus integris Gesneri, 
Duczi, Kortholti, &c. Oxon. 1700. 8vo. semel. 

749 TayLor, Jeremy, D.D. Bishop of Down, Connor and Dro- 
more *, 

1. Ductor Dubitantium: or, The Rule of Conscience, Lond. 
1676. fol. (In vols. 11-14. of the Whole Works, Lond. 
1839. 15 vol. 8vo.) se@pe. 

2. The Worthy Communicant: or, A Discourse of the Na- 
ture, Effects, and Blessings consequent to the worthy 


1588 


1530 


384 
498 


410 


86 


172 


1660 


u Que editio secunda accuratior et 
uberior appellatur. See Walch, Bi- 
blioth. Patrist. Jens, 1834. p. 137. 

x Sizar at Caius College, Cambridge, 
in 1626. Afterwards Chaplain to Arch- 
bishop Laud, and also to King Charles 


I. Fellow of All Souls College, Oxford, 
in 1636. Rector of Uppingham in 1638. 
Sequestered by the Parliament in 1642. 
Kept a school in retirement in Wales 
in 1645. Raised to the episcopal bench 
in 1660, and died in 1667. 


alphabetically arranged. 319 


reception of the Lord’s Supper. Lond. 1660. 8vo. (In 
vol. 15 of the Works.) subinde. 

750 TERTULLIANUS, Quintus Septimus Florus. Opera, cum Notis 192 
Fr. Junii. Franequere, 1597. fol. Item, cum Notis Rigaltii. 
Paris. 1634. folio. passim. 

{1. Editio princeps: Beati Rhenani, cum Scholiis. Basil. 
1521. fol. Reprinted there, 1525, 1528, 1536, and Auctior 
in 1539. This edition omits the Books De Trinitate, De 
Testimonio Anime, De Anima, De Spectaculis, De Bap- 
tismo, and some othersY, and is consequently very in- 
complete. 

2. Ludov. De la Cerde: Opera, Argumentis et Notis illus- 
trata. Paris. 1624-30. 2 vol. fol. 

3- Nic. Rigaltii, Rigawlt. Opera, ad vetustissimorum Ex- 
emplarium fidem, Observationibus ac Notis illustrata. 
Paris. 1634. Itidem, 1641, cum Indice et Glossario styli 
Africani. (Item, Lutet. Paris. 1675. fol.) 

4. Phil. Priorii, Le Prieur: Opera, cum Variorum Commen- 
tariis. Paris. 1664. fol. 2 

5. Pamelii: Opera, cum Annotationibus, &c., Rigaltii et 
Priorii. Accedunt Novatiani Tractatus de Trinitate et 
Cibis Judaicis, cum Notis Pamelii. Paris. 1695. fol. 

There is also an edition by Mercer, cum Notis Pamelii, &c., 
(Colon. Agripp. 1617. fol.) to which I have had occasion 
to refer once or twice. There is likewise a good Venice 
edition with the Apologicus cum Notis Havercampi, 1744. 
fol. The more recent editions are by Semler and Schutz, 
Hale, 1770-75. 6 vols. in 3. 8vo. Oberthur, Wirceberge, 
1780. 2 vol. 8vo. Leopold. Lipsiz, 1839. 4 parts in 2 vol. 
8vo., and Oehler, Lips. 1853. 3 vol. 8vo., to which last I 
have sometimes referred, as also to Semler in additional 
notes. | 

A Catalogue of the Treatises cited according to the order in 
which they stand in the Editio Pameliana of Paris, 1695. 

. Apologeticus adversus Gentes. 

. Ad Nationes., 

. De Testimonio Anime adversus Idololatriam. 

. Ad Scapulam. 

. De Spectaculis. 

- Idololatria. 

- De Corona Militis. 

De Oratione. 

. De Patientia. 


OI AN PWN 


‘© 


¥ See Walch, Biblioth. Patrist. ch.2. éributione Noturum, tum chartarum 
8. 20., as before, p. 169. et typorum nitore omnium Litera- 

% Spoken highly of by Walch, who ‘torum plausum meruit, Biblioth. Pa- 
says of it: Que tum ordine et dis- trist. ch. 2. s. 16., as before, p. 138. 


320 Index of Authors, 


10. Ad Uxorem. 

11. De Virginibus Velandis. 

12. Adversus Judeos. 

13. De Prescriptione Hereticorum. 

14. De Baptismo adversus Quintillam. 

15. Adversus Hermogenem. 

16. Adversus Valentinianos. 

17. De Anima adversus Heereticos et Philosophos. 

18. De Resurrectione Carnis. 

1g. Adversus Marcionem. 

20. Scorpiace: sive, Scorpiacum adversus Gnosticos. 

21. Adversus Praxeam. 

22. De Exhortatione Castitatis. 

23. De Monogamia. 

24. De Fuga in Persecutione. 

25. De Jejuniis adversus Psychicos. 

26. De Pudicitia. 

Being the whole of the Works, except the Tracts De Pallio, 

Ad Martyres, De Cultu Foeminarum, De Carne Christi, 
and the. Carmen de Jona et Ninive, which are not cited 
in the Antiquities. 

751 TuEecia# Acta: (ap. Grabii, Spicileg. t. 1.) Vid. supr. No. 342. 


ter. 
752 THe.ica Acta: (ap. Baronium, ad annum 303.) Vid. supr. 
No. 78. semel. 


753 TuHEocritTvus, Poeta. Idyllium 14. [al. 13.] De Hyla, inter 
Opera. (Ed. Wharton. Oxon. 1770. 2 tom. 4to.) semel. 
754 THEODORETUS, sive Theodoritus, Cyri in Syria Episcopus. 
Opera Omnia, quorum plurima Greece, queedam etiam Latine, 
&c., curante Jac. Sirmondo, sene 83 ann., et Frontonis Ducei 
adjuto laboribus. Paris. 1642. 4 tom. fol. (Ex recensione 
Jac. Sirmondi denuo edidit, Greca e Codd. locupletavit, &c. 
Versionem Latinam recognovit, &c. J. L. Schulze, Hale, 
1769-74. 5 vol. in 10. 8vo.» 
Citations according to the order of Schulze. 
1. Questiones in Gen., Exod., Levit.; Num., &c. (vol. 1. 
part. 1.) subinde. 
2. Commentarii in Psalmos. (ibid. part. 2.) bis. 
3. Explanatio in Canticum. (vol. 2. part. 1.) semel. 
4. Interpretatio in Esaiam, &c. (ibid.) semed. 
5. Interpretatio in Ezek., Dan., et in Duodecim Proph. 
Minor. (vol. 2. part. 2.) dis. 
6. Commentarii in Omnes Pauli Epistolas. (vol. 3. part. 1.) 


sepe. 


67 


423 
al. 
420 


a A Supplementarium by Garnier was _ pletion of this set of Theodoret’s Works. 
afterwards published by Harduin, Paris, b This is an accurate reprint of the 


1684, which is necessary to the com- edition by Sirmond. 


alphabetically arranged. 


7. Historia Ecclesiastica: ibid. part. 2. Item ex Edit. Vale- 
sii, Paris, 1673. fol. (Ed. Reading, Cantabr. 1720. fol. 
The first part of the third volume of the series of the 
Ecclesiastical Historians.) Item t Amstel. 1695. fol. 
sepissime. 

8. Philotheus: seu, Historia Religiosa. (vol. 3. part. 2.) 
subinde. 

rd 2. De Vita Juliani. 
i Ae ae avae Eusebii. 

Oy Ssisaer Simeonis. 
sexe Stee assis Macedonii. 

9. Eranistes: seu, Polymorphus: Dialogi Tres. (vol. 4. 
part. 1.) semel. 

10. Hereticarum Fabularum Compendium. (ibid.) sepe. 
r1. Adversus Gentiles, [al. De Curandis Gracorum Affecti- 
bus,] Libri XII. (ibid.) sudinde. 
Lib. 5. De Natura Hominis. 
.. 8. De Martyribus. 
.. 9. De Legibus. 

12. Epistole, 42, 47, 77, 78, 81, 86, 110, 113, TI9, 145, 146. 
(vol. 4. part. 2.) se@epe. 

755 THeoporus Lector. Historia Ecclesiastica, cum Notis Vale- 
sii. Paris. 1673. fol. (Ed. Reading, Cantabr. 1720. fol. Form- 
ing the latter part of the third volume of the series of 
the Ecclesiastical Historians.) t+ Amstel. 1695. fol. sub- 
inde. 

756 TuHeopostivs II. Imperator. Codex*, cum Commentariis Ja- 


cobi Gothofredi: &c. (Lugdun. 1665. 6 tom. in 3. fol.) passim. 


In Tom. I. 
L. 1. tit. 3. De Paganis. 
Bete istare 12. De Assessoribus Domesticis et Cancellariis. 
L. 2. tit. 1. De Jurisdictione. 
Sasi Siaios 8. De Feriis. 
seaeeecs g- De Pactis. 
eee 10. De Postulando. 
eer: 21. De Inofficiosis Dotalibus. 
Watein eae 33- De Usuris. 
L. 3. tit. 3. De Patribus, qui Filios detraxerunt. 
aitasees 5- De Sponsalibus, &c. 
sereiasidiete 6. Si Provincie Rector, &c. 
unas ess 4. De Nuptiis. 
See seis 8. De Secundis Nuptiis. 


321 


518 


438 


¢ Compiled by the celebrated lawyers the best, having some improvements 
Antiochus, Maximus, and Martyrius. and a few additions as well as Sirmond’s 


Ritter’s edition, Lipsie, 1736, in 6 Appendix. 
volumes, is now generally considered 


BINGHAM, VOL. VIII. b 4 


322 


eer eeeee 


cere eree 


eeeeeee 


L. 9. tit. 1 
eeeeveeve 3 
ee ee 4 
eevee ee 5 
eoeeeeeee 6 
cocsssee f 
Sg Pe 8 


Index of Authors, 


. Si Nuptize ex Rescripto petantur. 

. Si quis Nuptias invite petat. 

. De Incestis Nuptiis. 

. De Dotibus. 

. De Repudiis. 

. De Bonis Clericorum. 

. De Expositis. 

. De his, qui sanguinolentos emptos vel nutriendos 


acceperint. 


In Tom. II. 


. De Episcopis. 

. De Preetoribus. 

. Ut Dignitatum Ordo servetur. 

. De Decurionibus, &c. 

. De Domesticis. 

. De Proximis Comitibus, &c. 

. De Decanis. 

. De Privilegiis Militum Palatinorum. 
. De Metatis. 

. De Tironibus. 

. De Veteranis. 

. De Cursu Publico, Angariis, et Parangariis. 
. De Executoribus. 

. De Concussionibus Advocatorum. 


In Tom. III. 


. De Accusationibus et sRACripRomUS. 

. De Custodia Reorum. 

. Si quis Imperatori maledixerit. 

. Ad Legem Juliam Majestatis. 

. Ne preter crimen Majestatis, &c. 

. Ad Legem Juliam de adulteriis. 

. Si quis eam, cujus tutor fuerit, corruperit. 
. De Emendatione Servorum. 

. Ad Legem Corneliam de Sicariis. 

. De Parricidio. 

. De Maleficis et Mathematicis. 

. De Sepulchris violatis. 

. Ad Legem Fabiam, hoc est, Qui filios involant 


alienos. 


. Ad Legem Corneliam de Falso. 

. De Falsa Moneta. 

. Si quis Solidi circulum exteriorem inciderit, &c. 
. Si quis Pecunias conflaverit, &c. 

. De raptu Virginum vel Viduarum. 

. De raptu Sanctimonialium. 








L.9. tit. 27. 
sete tatele's 28. 
. De his, qui Latrones, &c., occultaverint, 

. De his, qui audent plebem contra publicam col- 


een eeee 


we eeene 


eereene 
ee ee nee 


- L, 10. tit. 


Li. tr. tit 


ee eeree 
eeeeeee 
5/916 e. 688 


eeeeeee 


eseeenes 
seen ese 
cere eee 


aes 
. De Superindicto. 

. De Exactionibus. 

. De Superexactionibus. 

. De Extraordinariis seu Sordidis Muneribus. 
. De Equorum Collatione. 

. De Collatione Donatarum, &c. 

. De Patrociniis Vicorum. 

. De Discussoribus. 

. De Alimentis. 

. De Appellationibus et Consultationibus. 

- Quorum appellationes non recipiende. 

. De Fide Testium. 

. De Decurionibus. 

. De Susceptoribus Propositis et Areariis. 

. De Ponderatoribus. 


alphabetically arranged. 323 


Ad Legem Juliam Repetundarum. 
De Crimine Peculatus. 


ligere disciplinam. 


. De Famosis Libellis. 

. De Questionibus. ~ 

. De Indulgentiis Criminum. 

. De Calumniatoribus. 

. De Penis. 

. De his, qui ad Statuas confugiunt. 
45- 
19. 


De his, qui ad Ecclesias confugiunt. 
De Metallis et Metallariis. 


In Tom. IV. 
De Annona et Tributis. 


In Tom. V. 


. De Lustrali Collatione. 

. De Excusationibus Artificum. 

. De Naviculariis. 

. De Preediis Naviculariorum. 

. De Naufragiis. 

. De Censu sive Ascriptione. 

. De Censitoribus, &c. 

. De Pistoribus. 

. De Suariis. 

. De Collegiatis. 

. De Habitu, quo uti oportet intra Urbem. 
. De Jure Italico Urbis Constantinopolitane. 
. De Canone Frumentario Urbis Rome. 

. De Frumento Urbis Constantinopolitane. 


ay) 


324 Index of Authors, 


L. 14. tit.18. De Mendicantibus non invalidis. :, 

L. 15. tit. 3. De Itinere Muniendo. 

bee orasue 4. De Imaginibus Imperialibus. 

See atagay 5. De Spectaculis. 

aes ataierele 6. De Maiuma. 

iia ea 7. De Scenicis. 

COLE 12. De Gladiatoribus. 

aac loo 14. De infirmandis his, que sub Tyrannis aut Bar- 
baris gesta sunt. 


In Tom. VI. 
L. 16. tit. 1. De Fide Catholica. 
Sutencagu 2. De Episcopis, Ecclesiis, et Clericis. 
jan iwess 3. De Monachis. 
SAS 4. De his, qui super religione contendunt. 
bie siuaatece 5. De Hereticis. 
diesel wire 6. Ne Sanctum Baptisma iteretur. 
Site Nae 0 7. De Apostatis. 
errr 8. De Judeis, Ccelicolis, et Samaritanis. 
naties 9. Ne Christianum mancipium Judzus habeat. 
Bigta wikis 10. De Paganis, Sacrificiis, et Templis. 
Seen 11. De Religione. 
reeti dans 12. De Episcopali Judicio. 
Novell ipsius et Valentiniani, ad calcem Codicis : 
Tit. 7. De Repudiis. 
.. 21. Neque Donum Divinum, &c. 
.. 24. De Episcoporum Ordinatione. 
.. 25. De Pretio Solidi. 
. 26. De Corporatis Urbis Rome. 
. 38. De Successione Curialium. 
Novathe sub nomine Valentinian. 
Tit. 5. De Sepulchris. 
. 12. De Episcopali Judicio. 
757 THEOPHILUS, Alexandrinus Patriarcha. 
1. Epistole Heortastice: ap. t.3. Biblioth. Patr. Paris. 1654. 


Item ap. t. 5. Biblioth. Max. (ap. Gallandium, t.7. pp.. 


616, seqq.) subinde. 
2. Canonica Edicta, cc. 7,9. (ap. Beveregium, Pandect.t.2.) bis. 
758 THEopuHiuLus, Antiochenus. Libri ad Autolycum4: ex Ed. 
Johan. Fell, Episc. Oxon. Oxon. 1684. 12mo. (ad calc. Just. 
Mart. juxt. Ed. Benedict. 1742.) Vid. supr. No. 432. Item 
ap. Gallandium, t.2. p.77. subinde. 
759 THEroPpHYLAcTUS, Bulgarie Archiepiscopus. 
1.Commentaria in Quatuor Evangelia, Gr. et Lat. Paris. 
1631. fol. subinde. 


385 


168 
al. 
182 


1077 


d Autolycus, his intimate friend, was a learned Heathen, who had written a 


defence of his own religion. 


alphabetically arranged. 


325 


2. Commentaria in Epistolas S. Pauli. Lond. 1636. fol. bis 


terve. 


(Inter Opera Omnia, Gr. et Lat., curantibus J. F. Bernardo 


de Rubeis et Bonifac. Finetti. 


fol.) 


Venet. 1754-63. 4 tom. 


760 THErRActr Acta: (ap. Baronium, ad annum 303.) Vid. supr. 


No. 78. 


semel, 


761 [THI=ER, or more correctly Thiers, Jean Baptiste. Traité des 
Superstitions, &c. Paris. 1679. 12mo. 


1666 
See Antiquities, b. 16. 


ch. 5. s. 8. v.6. p. 270. n. 22., where reference is made to b. 4. 
ch. 3. of vol.1. of an enlarged edition printed at Avignon, 


1777. 4 vol. 12mo®.] 


762 THomas Aquinas. Vid. supr. Aquinas, No. 48. 


763 THomasius, [Thomasi,] Josephus Maria, Cardinalis. Liber 


1712 


Sacramentorum f. (Rome, 1680. 4to.) ? 


764 THORNDIKE &, Herbert, Prebendary of Westminster. 


1643 


1. Of Religious Assemblies and the Public Service of God: 
a Discourse according to Apostolical Rule and Practice. 
Cambridge, 1642. 8vo. (Reprint for the Anglo-Catholic 
Library, Oxford, 1844. v.1. part.1.) semel. 

2. Just Weights and Measures, that is, The present state of 
Religion weighed in the Balance and measured by the 
Standard of the Sanctuary. (Lond. 1662. 4to.) semel. 

765 TicurineE Liturgy. See afterwards, Werndly, No. 818. 


766 TILLESLEY, Richard. Animadversions on Selden’s History of 


1619 


Tithes, &c. (Lond. 1619. 4to.) semel. 
767 TimoTHE! Passio: (ap. Photit Bibliothecam, cod. 254.) Vid. 


semel. 


supr. No. 607. 


768 TimorHeEus, Alexandrinus Episcopus. 


Canones, [sive Re- 380 


sponsa Canonica.] (ap. Beveregium, Pandect. t. 2.) Vid. supr. 


No. 94. 


Item, ap. Labb. Concil. t.2. append. p. 1791. se@pe. 
469 TimoTHeEvs, Constantinopolitanus Presbyter. 


De iis, qui ad 511 


Fidem Catholicam accedunt: ap. Combefisium in t. 2. Auctar. 
Noy. Paris. 1648. fol. (ap. Cotelerium, Constit. Apost. 1. 5. 
c.15. t.1. p. 319. n. 47. Ed. Antwerp. 1698.) semel. 


_ €@ The original work of Thiers on 
Popular Superstitions was brought out 
in one small volume at Paris, 1679. 
In 1704 his Traité des Superstitions, 
qui regardent les Sacramens, &¢., was 
published at Paris also in 3 volumes, 
12mo. See Richard’s Dictionnaire Uni- 
versel, 1762, t. 5. p- 304., where that 
bibliographer describes these works. 
The Avignon edition of 1777, to which 
I have referred, appears to be a combi- 
nation of the single volume of 1679, 
which my Ancestor cites in an addi- 
tional marginal note, and of the three 
other volumes of the year 1704, with 


some alterations and changes of the 
arrangement of articles. 

f See in the sixth volume of his Whole 
Works, Rome, 1747-54. 7 tom. fol., 
under the title of 7’res Libri Sacra- 
mentorum Romane Ecclesia. Thomasi 
is one of the chief expounders of the 
Liturgies and Ceremonies. 

& Ejected by the Parliament from 
the Rectory of Barley, Hertfordshire, 
but he retained the Mastership of Sid- 
ney-Sussex College, Cambridge, and 
became a Prebendary of Westminster 
at the Restoration. He died in 1672. 


326 Index of Authors, 


770 ToLeTus, Franciscus, Cardinalish. Summa Casuum Consci- 
entiz, sive Instructio Sacerdotum. Duaci, 1633. 8vo. (Colon. 
Agripp. 1610. 8vo.) ter. 

771 Trent, Review of the Council of. See before, Ranchin, 
No. 652. 

4772 TRIDENTINUM Concilium. 

1. Decreta et Canones, cum Declarationibus Cardinalium et 
Remissionibus Barbose. Colon. 1621. (ap. Labb. Concil. 
t. 14.) semel. 

2. Catechismus ad Parochos, &c. (Paris. 1671. 12m0.) semel. 

773 TritHEMtvs, Johannes, Ord. S. Benedict. De Scriptoribus 
Ecclesiasticis': Colon. 1531. 4to. (ap. Biblioth. Ecclesiast. 
Albert. Fabricii. Hamburgi. 1718. fol.) bis. 

774 Tupescuis, Nicolaus de, vulgo Panormitanus. Commenta- 
rius in Quinque Libros Decretalium. Lugdun. 1586. fol. 
(Nuremberge, 1486. sine titulo et paginatione.) See Anti- 
quities, b.8. ch. 11. 8.6. v. 3. p. 210. n. 63. 

775 TuURRETINUS, Franciscus, 8S. Th. Profess. Genev. Institutio 
Theologie Elencticze, in qua Status Controversize perspicue 
exponitur, Praecipua Orthodoxorum Argumenta proponuntur 
et vindicantur, et Fontes Solutionum aperiuntur. (ap. vol. 1. 
Operum, Geneve, 1688. 4 vol. 4to.) semel. 

476 TuRRIANUS. Note in Canones Arabicos Concilii Niczeni: (ap. 
Labb. Concil. t. 2.) semel. 

777 [TwyspeEn, Sir Roger, an Antiquary. Historie Anglicanz 
Scriptores Decem, ex vetustis MSS. nunc primum in lucem 
editi, &c. (Lond. 1652. fol.) See Antiquities, b. 9. ch. 6. s. 19. 
V.3. p-375- nn. 30 and 31. ] 

778 [Typicum Sabe. The Ritual of the Monastery of St. Sabas. 
See Antiquities, b. 20. ch. 4. 8.9. V.7. p.297. n. 89. ] 


U. 


779 Utpranus. Passim in Pandectis sive Digestis Juris Civilis. 
(ap. Corp. Jur. Civ. q.v.) Vid. supr. Justinianus, No. 433. 
See Antiquities, b. 3. ch. 4. s. 3. v. I. p. 318. n. 80. 

780 Uranius. Vita Paulini, Operibus preefixa. (Antwerp. 1622. 
8vo.) Vid. supr. No. 590. ter. 


1483 


1428 


1653 


1640 


484 


200 


431 


781 [Ursuta Vindicata: sive, Vita et Martyrium Sociarum 1647 


11,000 Virginum: per Hermann. Crombach, sive Crombak. 
(Colon. 1647. fol.) See yates, b. 20. ch. 7. 8. 5. Vv. 7. 
P- 345. 2. 72.) 


h Elevated to that rank at Rome in i In this work he gives an account 
1593, died 1596. He was by birth of of 870 authors, the greater part of 
Cordova in Spain, and in early life whose writings he had probably read 
Professor of Philosophy at Salamanca. or examined, inasmuch as he gives the 


Later in life he was among the revisers initial wording of most of them. 
of the Sixtine edition of the Vulgate. 


alphabetically arranged. 827 


782 User or Ussher, [Usserius,] James, D.D. Archbp. of Ar- 1624 
magh. (The whole Works by Dr. C. R. Elrington, Dublin, 
1847. 16 vol. 8vo.) s@pius. 


The order of the Treatises referred to according to the Original 
Index of Authors. 

1. Britannicarum Ecclesiarum Antiquitates; quibus inserta 
est pestiferee adversus Dei Gratiam a Pelagio Britanno in 
Ecclesiam inductee Hereseos Historia. Lond. 1687. fol. 
(Works, as above, vols. 5 and 6.) subinde. 

2. De Christianarum Ecclesiarum Successione et Statu His- 
torica Explicatio: ad calc. Brit. Eccles. Antiq. ut supr. 
Lond. 1687. fol. (Works, vol. 2.) semel. 

3. Answer to a Challenge made by a Jesuit in Ireland, 
wherein the Judgment of Antiquity in the Points Ques- 
tioned is truly delivered, and the Novelty of the now 
Romish Doctrine plainly discovered. Lond. 1686. * 4to. 
(Works, vol. 3.) subinde. 

4. The Religion of the Ancient Irish: with the Answer to 
the Jesuit’s Challenge, &c. Lond. 1686. 4to. (Works, vol. 
4.) ter. 

5- Historia Dogmatica Controversize inter Orthodoxos et 
Pontificios de Scripturis et Sacris Vernaculis. Lond. 
1690. 4to. (Works, vol. 12.) ¢er. 

6. De Macedonum et Asianorum Anno Solari Diasertatio, &e. 
Lond. 1648. 8vo. (Works, vol. 7.) semel. 

7. Chronologia Sacra, cum Dissertatione de Symbolo Apo- 

stolico Romane Ecclesiz. Oxon. 1660. 4to. (Works, last 

part of vol. 11, and first part of vol. 12, for the Chrono- 
logia Sacra, and vol. 7, for the rest under the following 
title: De Romane Ecclesie Symbolo Apostolico Veteri, 
aliisque Fidei Formulis, tum ab Occidentalibus tum ab 

Orientalibus, in prima Catechesi et Baptismo proponi soli- 

tis: &c.) sepe. 

Dissertationes Ignatiane: (in Append. ad Cotelerii Patr. 
Apost. juxt. Ed. Antwerp. 1698.) In the Works, vol. 7, 
under the following title: Dissertatio non de Ignati 
solum et Polycarpi Scriptis, sed etiam de Apostolicis Con- 
stitutionibus et Canonibus Clementi Romano tributis. Ed. 
Princeps, 1644. subinde. 

. Life and Letters. London, 1685. fol. (Works, vol. 1, for 
the Life, not cited in the Antiquities; and vols. 15 and 
16, for the Letters, two only of which are cited.) bis. 

10. Bibliotheca Theologica: (ap. Cave, Hist. Liter. t. 1. q. v.) 

semel. 


a 


\o 


k First published in 1625. 


328 Index of Authors, 


11. De Episcoporum et Metropolitanorum Origine. Lond. 1687. 
8vo. (Works, vol. 7, in English, in which it was originally 
written and first published in 1641, under this title: The 
Original of Bishops and Metropolitans briefly laid down.) 
bis. 

12. De Asia Lydiana sive Proconsulari. Ibid. (Works, vol. 7, 
also in English, in which the tract was first written and 
published in 1641, and with this title: A geographical 
and historical Disquisition touching the Asia properly so 
called, the Lydian Asia, which is the Asia so often men- 
tioned in the New Testament, the Proconsular Asia, and 
the Asian Diocese.) semel. 

13. Judgment of Several Subjects, with the Reduction of 
Episcopacy, &c. Lond. 1658. 8vo. (Works, vol. 12, under 
the following descriptive title: The Reduction of Episco- 
pacy unto the Form of Synodical Government received in 
the Ancient Church, proposed in the year 1641, as an Ex- 
pedient for those Troubles, which afterwards did arise 
about the matter of Church-Government: pp. 537, 8€qq- 
Then follow the Judgments upon several subjects at 
pp. 548, seqq.) semel vel bis. 


¥. 


783 [VALENTINIANUS III. Imp. Novella: (ad calc. Cod. Theodo- 
sian.) Vid. supr. Theodosius, No. 756. semel. 

784 VaLeriaNus S. Cemeliensis Episcopus. [Bp. of Cemele in the 
Maritime Alps.] Homilie Viginti, et Epistola ad Monachos 
de Virtutibus et Ordine Doctrine Apostolice: ad calc. Oper. 
Leon. M. Lugdun. 1672. fol. (ap. Gallandium, t. 10. pp. 125, 
seqq.) semel. 

785 VaLERIUS Maximus. Dictorum Factorumque Memorabilium 
Libri Novem. (Antwerp. 1621. 12mo.) subinde. 

786 Vauzstius, [Henry de Valois,| Jesuita. Annotationes in His- 
torias Ecclesiasticas Eusebii, Socratis, et ceeterorum. Paris. 
1659. Itidem, 1672. Amstel. 1695. (Ed. Reading. Cantabr. 
1720. The whole series forming three volumes, folio.) 

1. In Eusebii Hist. Eccles. (t. 1.) s@pius. 

2. In Eusebii Hist. de Martyribus Palestine. (ibid.) ter. 

3. Libros Quatuor de Vita Imp. Constantini. (ibid.) sub- 
inde. 

. In Socratis Hist. Eccles. (t. 2. part.1.) sepius. 

. In Sozomeni Hist. Eccles. (ibid. part. 2.) sepius. 

. In Theodoreti Hist. Eccles. (t. 3. part.1.) s@pe. 

. In Evagrii Hist. Eccles. (ibid. part. 2.) dis. 

. In Philostorgii Hist. Eccles. (ibid. part. 3.) semel. 

. In Theodori Lectoris Hist. Eccles. (ibid. part. 4.) dis. 


Oo ms Ho + 


* 


37° 


439 


3° 


1660 


alphabetically arranged. 829 


10. Epistola de Anastasi et Martyrio Hierosolymitano: (ad 
calc. Eusebii, ut supra, Cantabr. 1720. p. 786.) seme. 

11. Dissertatio de Martyrologio Romano, quod edidit Roswey- 
dus. (ad calc. ibid. p. 792.) semel. 

787 [VANDERHAER. Liturgicarum Antiquitatum Arcana, &c. 1600 
(Duaci, ex Typographia Baltasar Belleri, 1605. 3 vol. 8vo.) 
See Antiquities, b. 15. ch. 1. 8.2. Vv. 5. p. 220. n. 13.] 

788 Varro, M. Terentius. De Lingua Latina, cum Notis Sane: 
(Paris. 1585. 8vo.) semel. 

789 VeEDELIvs, Nicolaus, 8. Th. Profess. Daventrie. 

1. Exercitationes in Ignatium. (Genev. 1623. 4to.) semel. 
2. De Prudentia Veteris Ecclesiz. (Amstel. 1633. Svo.) semel. 

790 VEGETIUS, Flavius Renatus. De Re Militari. Lugdun. Batav. 330? 
1592. 8vo. (Raphelengii, ex Officin. Plantin. 1607. 4to.) 
semel. 

791 VENANTIUS Fortunatus. Vid. supr. Fortunatus, No. 304. 

792 Verci.tius, Polydorus. [Polydore Vergil!.} De Inventoribus 1513 
Rerum Libri Octo: &c. Basil. 1540. 8vo. (Itidem, 1570. 
12mo.) Amstel. Elzev. 1671. 12mo. Liber prohibitus in In- 
dice Sotomajor. ter. 

793 VicecomEs, [Visconti,] Josephus. 1600 

1. Observationes Ecclesiastice. In quo de Antiquis Bap- 
tismi Ritibus ac Ceremoniis agitur. Opus sacra eru- 
ditione refertum, Veterumque Patrum lectioni lumen al- 
laturum. (Paris. 1618. 8vo.™) sepe. 

794 Victor, Sextus Aurelius. Vita Caracalle, ap. Epitomen His- 
torie Romane. (Antwerp. 1579. 8vo.) semel. 

795 VicTror, Antiochenus, Presbyter. Commentarius in S. Evan- 
gelium secundum Marcum: ap. t. 1. Biblioth. Patr. Paris. 
1654. (ap. t. 4. Biblioth. Max. Lugdun. 1677.) ter. 

796 Victor, Uticensis, sive Vitensis, Episcopus. De Persecutione 
Africana sub Geiserico et Hunerico, Arianis Vandalorum 
Regibus Historie: ap. t. 7. Biblioth. Patr. Paris. 1654. (ap. 
t. 8. Bibliothec. Max. Lugdun. 1677.) Item ap. Grynei 
Monumenta S. Patrum Orthodoxographa, t.1. p. 799. Basil. 
1569. 8 tom. in 2 vol. fol. sepe. 


1620 


360 


401 


484 


1 He was born at Urbino in Italy. tismo et Confirmatione: De Antliquis 


Having been sent into England by 
Pope Alexander VI. to collect the 
Papal tribute he remained there, and 
became Rector of Church Langton and 
Prebendary of Hereford and Lincoln 
in 150°, and Prebendary of St. Paul’s 
in 1513. After many years he again 
left this country and died at Urbino 
in 1555. 

m This is a reprint of the first 
volume of the entire set of Visconti’s 
Observationes Ecclesiastice : De Bup- 


Misse Ritibus, &c. Mediolan. 1615-26. 
4 vol. 4to., the third volume of which 
my Ancestor seems to notice in his 
original Index of Authors under the 
title of De Ritibus Eucharistie, Me- 
diolan. 1618. 4to. The work itself is 
very rare. The first volume of the four 
treats of Baptism, the second of Con- 
firmation, the third of the Ritual of the 
Mass, and the fourth of the Vessels and 
Ornaments used in the Celebration. 


330 Index of Authors, 


497 Vicror Tunonensis. [Tunone in Africa Episcopus.] Chroni- 
con, in Appendice Chronici Eusebiani. Amstel. 1658. Vid. 
supr. No. 275. Item ap. Gallandium, t.12. ? 

798 Vicrorinus, S., Petavionensis, [Bishop of Petau in Germany, | 
Episcopus et Martyr. 

1. Tractatus de Fabrica Mundi: ap. Cav. Hist. Liter. t. 1. 
p- 103. Lond. 1688. bis terve. 

2. Commentarius, sive Scholia, in Apocalypsim: ap. t. 1. 
Biblioth. Patr. Paris. 1654. Biblioth. Max. t. 3. (ap. Gal- 
landium, t. 4. p.52.) ? 

799 VicroRINvs, al. Victor et Victorius, Aquitanus sive Aquitani- 
cus. Canon Paschalis, cum Notis Bucherii. (Antwerp. 1634. 
fol.) Vid. supr. Bucherium, No. 117. semel vel bis. 

800 Vieitius I. Papa. Epistole: (ap. Labb. Concil. t. 5.) subinde. 
Ep. 2. ad Eutherium. Ep. 4. ad Justinianum. Ep. ad Rus- 
ticum. 

801 Vieitius Tapsensis. Opera, [contra Arianos,| per Chifletium : 
Divione, 1664. 4to. semel. 

802 VincENTIUS Bellovacensis [Vincent of Beauvais]. Speculum 
Historie. Mogunt. 1474. (Venet. 1494. fol.™) semel. See 
Antiquities, b. 1. ch. 1. 8.4. V. 1. p. 5. 0.17. 

803 VincEenTIUS Lirinensis, Monachus. Commonitorium adversus 
Hereses, cum Notis Filesaci. Paris. 1619. 4to. Vid. supr. 
Filesacus, No. 296. (Juxt. Ed. Baluzii cum S. Salviani Ope- 
ribus. Pedepont. 1742. 4to.) Item ap. Gallandium, t. 10. pp. 
103, seqq. 

804 VirGiLius, Poeta. Georgic. 1.4. v. 291. See Antiquities, b. 9. 
ch. 2. 8. 20. v. 3. p. 298. n. 28. 

805 Virruvius, Marcus Pollio. De Architectura Libri Decem; 10? | 
cum Annotationibus Gulielmi Philandri Castalionii. (Lugdun. : 
1586. 4to.) semel. 

806 Vives, Johannes Ludovicus. Libri Duodecim de Disciplinis. 
Hi de Corruptis Artibus, &c. Illi de Tradendis Disciplinis, &c. 
(Oxon. 1612. 8vo0.°) semel. 

807 [VistcoTHoruUM Leges: (ap. Gothofredum ad Cod. Theodo- 
sian. 1. 2. tit.8. leg. 2.) Vid. supr. Theodosius, No. 756. bis.] 


555 


200 


457 


540 


484 


1244 


434 


1522 


n In black letter. See the Supple- 
mentary or Carbonic Catalogue at the 
Britism Museum, 1852. According to 


‘ Fauste, nune annotatur, &c.,’ occa- 
sionem prebuit Johannem Faustum 
subornandi, &e. 


Maittaire (Annal. Typograph. t. 4. p. 
342. Amstel. 1733.) the editio princeps 
of this rare book was printed by Faust ; 
which statement is refuted by Panzer, 
(v. 1. pp. 104, 105.) who contends that 
it first appeared Auguste Vindelicorum 
et quidem in Monasterio SS. Ulrici et 
Africe, and adds, Maitt., p. 342, post 
Saubertum, p.125, cui pentameter ille, 


© Louis Vives, who was born at Va- 
lencia in Spain in 1492, and afterwards 
studied both at Paris and Louvain, read 
lectures at Oxford on Law and the 
Classics in the early part of the six- 
teenth century. He had been invited 
to England in 1522 to undertake the 
instruction of the Princess Mary. He 
died at the early age of forty-eight. 











alphabetically arranged. 331 


808 Voriscus, Flavius, Syracusius: (inter August. Hist. Scriptor. 
Lugdun. Batav. 1661. 8vo.) Vid. supr. No. 62. 
1. Vita Aureliani. Dis. 
2. Vita Saturnini. semel. 
809 Vossius, Gerardus Johannes, L.L.D. Oxon.? 

1. Theses Theologice et Historice de Variis Doctrine 
Christianze Capitibus, quas olim disputandas proposuit 
in Academia Leidensi. Bellositi Dubunorum, 1628. 4to. 
+ Hag. Comit. 1658. 4to. (ap. t.6. n.5. Operum, Amstel. 
1685-1701. 6 tom. fol.) subinde. 

2. De Baptismo Disputationes Viginti, et Una de Sacramen- 
torum Vi et Efficacia. Amstel. 1648. 4to. (ap. t.6. n. 6. 
Operum, ut supr.) sepe. 

3. Dissertationes Tres de Tribus Symbolis, Apostolico, Atha- 
nasiano, et Constantinopolitano. Amstel. 1642. 4to. (ap. 
t.6. Operum, ut supr.) bis. 

4.In Epistolam Plinii de Christianis, et in Edicta Ceesarum 
Romanorum adversus Christianos, Commentarius. (ap. 
t. 4. Operum, ut supr., inter Opuscula Varii Argumenti.) 
semel. 

810 Vossius, Isaac, D.C.L. Oxon.4 Note in Ignatium: (ap. Cote- 1670 
lerium, Patr. Apost. t.2. p.8. Ed. Antwerp. 1698.) semel. 


1629 


811 WaKE, William, D.D. Archbishop of Canterbury. Defence of 1716 
the Exposition of the Doctrine of the Church of England 
against Mr. De Meaux. Lond. 1688. 4to. (In the 12th vol. 
of Gibson’s Preservative, &c. Lond. 1848. 18 vol. 8vo.) semel. 

812 WALKER, William’, M.A. A modest Plea for Infants’ Bap- 1670 
tism, wherein the Lawfulness of the baptizing of Infants is 
defended. (Cambridge, 1677. 12mo.) semel. 

813 WauL, William, D.D. Vicar of Shoreham, near Seven Oaks, in 1676 
Kent. A History of Infant-Baptism, &c. Lond. 1705. 2 vol. 
8vo. (Oxford, 1836. 4 vol. 8vo.8) bis. 


P Archbishop Laud, whose great ob- 
ject was to encourage Arminianism, so 
much admired the works of Gerard 
Vossius, that while he resided at Ley- 
den he bestowed on him a prebendal 
stall at Canterbury. Hence it was that 
he came over from Holland in 1629, 
and took a Doctor of Civil Law’s de- 
gree» at Oxford in order to be installed. 
He died at Amsterdam in 1649. 

4 He was the son of Gerard John 
by his second wife, and was born at 
Leyden in 1618, but removed to Eng- 
land in 1670, and was created D.C.L. 
at Oxford. He afterwards became 
Canon of Windsor in 1678, where he 


died in 1688. He has been charged 
with scepticism. 

r Of Trinity College, Cambridge. 
Afterwards Master of the Grammar 
School at Louth in Lincolnshire, Rec- 
tor of Colsterworth in the same county, 
and finally Master of the Public School 
at Grantham. Died 1684. He assisted 
in the education of Sir Isaac Newton. 

8 In this edition by Mr. Cotton the 
quotations have been verified, and the 
answer of Mr. John Gale, entitled Re- 
Jlections on Mr. Wall's History of In- 
fant-Bapiism, has been added. The 
first edition of Mr. Wall’s book was in 
1705, in 2 volumes, 8vo., as above ; 


332 Index of Authors, 


814 WALo Messalinus, al. Salmasius. Vid. supr. No.672. semel. 
815 Wa.rTervs Aurelianensis. Capitula, cum Notis Cellotii: (ap. ? 


Labb. Concil. t.8.) semel. 


816 WALTON, Brian, D.D. Bishop of Chestert. Prolegomena, seu 1639 
Apparatus ad Biblia Polyglotta. Tiguri, 1673. fol. (Lond. 


1657. fol.) 


Item, Ed. Francisci Wrangham, Clevelandize 


Archidiac. Cantabr. 1828. 2 vol. 8vo. bis. 

817 Watson, Richard. De Antiqua Libertate Ecclesiz Britannice. 1660 
Lond. 1687. 8vo. [The Ancient Liberty of the Britannic 
Church and the LegitimateExemption thereof from the Roman 
Patriarchate, &c. By Isaac Basier, D.D., and Chaplain in 
ordinary to his late Majesty of Great Britain, Charles the 
First. Translated and published for Vulgar Instruction by 
Ri. Watson. (Lond. 1661.12mo.") See Antiquities, b.9. ch. 1. 


8.11. V.3. p. 243. 0.51. ] 


818 WERNDLY, John Conrad. Notes on the Tigurine Liturgy ’. 


(Lond. 1693. 8vo.) semel. 


819 WesseELus, Johannes. Groningensis. De Indulgentiis Papali- 1449 
bus. (ap. Illyricum in Catalog. Test. Veritat., et ap. Morneum 
in Myst. Iniquit. Papat.) Vid. supr. No. 301, et No. 529. semel. 

820 [WeTsTEIN, John Rodolph. Note ad Origenis Dialogum con- 1677 
tra Marcionitas, &c. (Basil. 1678. 4to.) semel.] 

821 WETTENHALL, or Wetenhall, or Whetenhall, Edward, D.D. 1678 
Bishop of Cork and Ross. Of Gifts and Offices in the Public 
Worship of God. (Dublin. 1679. 8vo.) 


1. The Gift of Prayer. semel. 


2. The Gift of Singing. ter. 


3. The Duty of Preaching. bis. 


822 WHARTON, Henry, M.A. 


1688 


1. Appendix ad Cavei Historiam Dogmaticam*. Lond. 1689. 
fol. (Ed. Basil. 1741-45. 2 tom. fol. ap. Append. t. 2.) 


semel vel bis. 


the second, with large additions, fol- 
lowed in 1707; then another in 1720, 
when a third volume was given con- 
taining the Defence of the History. 
The three were badly reprinted in 1819. 
Mr. Wall received the thanks of Con- 
vocation for writing “his learned and 
excellent book,’ while the University 
of Oxford conferred on him the degree 
of D.D. 

t Prebendary of St. Paul’s in 1639, 
and made Bishop of Chester at the 
Restoration, 1660. He died the year 
afterwards. 

u From the first few lines of the 
Epistle Dedicatory to Sir Richard 
Brown, prefixed to this translation, it 
appears that Watson had previously 
published the original Latin Diatribe 


of Dr. Basier, though not under his 
name, at Bruges, 1659, 8vo. My learned 
Ancestor seems to have been acquainted 
with a reprint of the original still with- 
out the name of Busier, and probably 
under that of Watson, Lond. 1687. 
8vo., as above. The Book is now diffi- 
cult to be met with, either in Latin or 
in English ; but I have seen a copy of 
the Translation, viz. Lond. 1661.12mo., 
in the Archbishop’s Library at Lam- 
beth. Copies of the edition of that 
year and of 1659 are also to be found 
in the Bodleian at Oxford. 

Vv For the full title of this book, see 
the Index of Authors to the French 
Church’s Apology, Sermons, &c., v. 10, 
under Liturgia Tigurina. 

x Mr. Wharton was prepared for this 








alphabetically arranged. 


333 


2. Auctarium Historie Dogmatice Usserii. (Lond. 1690. 


4to.) ter. 


3- A Defence of Pluralities or Holding two Benefices with 
Cure of Souls, as now practised in the Church of Eng- 
land. Second Edition, with material Additions and Au- 
thorities by the Author’s own hand, &c. (Lond. 1703. 


4to.¥) semel. 


823 WHEELOCKE, Abraham. Note in Bede Gent. Anglor. Eccle- 


1625 


siast. Hist. (Cantabr. 1643. fol.) semel. 


824 WHITAKER, William, D. D. Regius Professor of Divinity at 
De Conciliis. Herborn. 1601. 8vo. (Cantabr. 


Cambridge. 
1600, 8vo.) semel. 


825 Wuitsy, Daniel, D.D. Prebendary and Precentor of Sarum. 


1579 


1672 


1. The Absurdity and Idolatry of Host-Worship: proved by 
showing how it answers what is said in Scripture and the 
Writings of the Fathers, to show the Folly and Idolatry 
committed in the Worship of the Heathen Deities: and 
an Appendix against Transubstantiation. (Lond. 1679. 


8vo.) dis. 


2. The Protestant Reconciler, humbly pleading for condescen- 
sion to Dissenting Brethren in things indifferent. (Lond. 
1683. 8vo. Sec. Ed.#) semel. 

3. A Demonstration that the Church of Rome and her Coun- 
cils have erred; by shewing that the Councils of Con- 
stance, Basil, and Trent have in all their Decrees touching 
Communion in One Kind contradicted the Received Doc- 
trine of the Church of Christ, &c. Lond. 1686. 4to. 
(Lond. 1688. 4to.») semel. 


826 WuitTcirr’, John, D.D. Archbishop of Canterbury. Works, 


1583 


(Lond. 1674. fol.) The Defence of the Answer to the Admoni- 
tion against the reply of Thomas Cartwright, Tractates 9. semel. 


work by having acted as amanuensis to 
Dr. Cave while he was compiling his 
Historia Literaria. He was Chaplain 
to Archbishop Sancroft in 1688. He 
died in 1695. 

y Originally published anonymously. 

z He was born at Holme, in Lanca- 
shire, in 1547. Educated at St. Paul’s 
School, and at Trinity College, Cam- 
bridge. Became Master of St. John’s 
College in 1580. Died 1595. He was 
a Calvinistic divine of profound learn- 
ing and unwearied diligence and appli- 
cation. 

a Published anonymously, as also in 
the same year ‘ The Protestant Recon- 
ciler, Part the Second, earnestly per- 
suading the Dissenting Laity to join in 
full communion with the Church of 
England.’ Lond. 1683. 8vo. Whitby, 


who was always an Arminian, became 
an Arian towards the close of life, and 
wrote his sentiments accordingly in his 
“Yorepa: povtides, or Last Thoughts, 
containing his correction of several 
passages in his Commentary on the 
New Testument, &c. Lond. 1727. 8vo. 

b This book having an Appendix, 
and being two years later than the date 
given in the original Index of Authors, 
was probably the second edition of the 
tract. Probably in my Ancestor’s day 
it was not known to have come from 
the pen of Dr. Whitby. 

¢ Lady Margaret Professor of Divi- 
nity at Cambridge in 1563. Regius 
Professor of Divinity and Master of 
Trinity in 1568. Bishop of Worcester 
in 1577. Archbishop of Canterbury in 
1583. Died in 1603. 


334 Index of Authors. 


827 [Woxrivs, Johannes. Lectiones Memorabiles et Recondite : 
Liber Rarus ex S. Scripture Venerande Antiquitatis Arcanis 
exaratus. Francofurt. 1672. 2 tom. fol. semel. | 


x, 
828 XYLANDER, Gulielmus. Note in Cedrenum: (ap. t. 9. By- 
zant. Hist. Scriptor. Venet. 1729.) Vid. supr. Cedrenus, 
No. 156. 
Z 


1567 


1557 


829 [Zaca Zabo’s Account of the Habassin Religion, in Dr. Michael ? 


Geddes’ Church History of Ethiopia, (Lond. 1696. 8vo.), and 
in Damianus a Goes. See Antiquities, b. 8. ch. 10. s. 6. v. 3. 
P. 195. 0. 3-] 

830 ZENO, Veronensis Episcopus. Sermones: ap. t. 2. Biblioth. 
Patr. Paris. 1654. ap. Biblioth. Max. t. 8. (ap. Gallandium, 
t. 5. pp- 149, seqq.) dis. 

831 ZEPPERUS, Gulielmus. Legum Mosaicarum Forensium Ex- 
planatio. (Herborne Nassoviorum, 1604. 8vo.) bis. 

832 ZieGLER®, Gaspar. Animadversiones in Grotium de Jure 
Belli et Pacis. (Witteberge, 1676. 8vo.) Vid. supr. Grotius, 
No. 357. semel. 

833 Zonaras, Johannes. Commentarius in Canones Conciliorum, 
Gr. et Lat.: (ap. Beveregium in Pandect. Oxon. 1672. 2 tom. 
fol.) Vid. supr. No.94. sepe. 

834 Zosimus, Comes. Historia, Gr. et Lat. Jene, 1713. 8vo. 
(Oxon. e Theatr. Sheldon. 1679. 8vo.) Item, cum Notis et 
Commentario Jo. Fred. Reitemeier, &c. Lips. 1784. 8vo. ter 
quaterve. 

835 Zosimus I. Papa. Ep. 1. int. Epistolas et Decreta: (ap. Labb. 
Concil. t.2.) Item ap. Gallandium, t.9. semel. 

836 Zuine.ius, (Zwingli,| Ulricus. Explanatio Articuli XVIII. 
(ap. t.1. Operum, Tigur. 1581. 4 tom. fol.) semel. 

837 ZYGOMALAS, ap. Crusium in Turco-Grecia. (Basil. 1584. fol.) 
Vid. supr. No. 215. semel. 

838 [ZimDLER, Melchior. De Polygamia, p.117. (Cited by Fabri- 
cius, Bibliograph. Antiquar. c. 20. De Polygam. s.11.) See 
Antiquities, b.16. ch. 11. s.5. v. 6. p. 419, at the end of n. 78.] 


366 


1604 


1661 


I120 


400 


417 


1516 


d He was an eminent jurist, and Professor of Civil Law at Wittemberg, where 


he died in 1690. 





aE 


INDEX OF COUNCILS, 


ALPHABETICALLY ARRANGED, 


AND DATED ACCORDING TO THE INDEX OF THE AUTHOR, OR 


CORRECTED ACCORDING TO CAVE, WITH ABSTRACTS FROM 
THE SAME SOURCE AND A FEW EXPLANATORY NOTES. 


A. 


1 AGATHENSE, [Agde,] in Gallia Narbonensi a 35 episcopis, 
3. Idus Septembr., vel, ut alii, 5. Cal. Septembr., ad discipli- 
nam pristino vigori restituendam, habitum. Canones 48, qui- 
bus 25, alii postea accesserunt. (CC. t.4. p.1381.) s@pissime. 

2 AGRIPPINENSE, al. Coloniense: in quo Euphratas, Colonize 
Agrippine Episcopus, ob negatam Christi Deitatem damnatus 
atque exauctoratus est. (CC. t.2. p.615.%) semel. 

3 ALEXANDRINUM, ab Athanasio, jam ab exsilio reverso, una cum 
episcopis suis numero fere 100, anno 339, habitum. In quo 
causa Athanasii sub examen revocatur, ejusque innocentia, ad- 
versus tum veteres, tum novas adversariorum calumnias, plenis- 
sime vindicatur. (Vid. ap. Socrat. Hist. Eccles. 1.1. c. 6.) 
Exstat etiam ap. CC. t. 2. p. 533. 

4 ALEXANDRINUM, ab Atnanasio et episcopis suis habitum, in 
quo Fidem Catholicam Joviano Imperatori accurate exponunt. 
(CC. t.2. p.823.) dis. 

5 ANcyraNnuM, Ancyre in Galatia ab 18 episcopis ex Asia Minori 
Vicinisque provinciis congregatis habitum, ut disciplina eccle- 
siastica resarciretur et lapsi ad peenitentiam rectius admitterentur. 
Canones 24. al. 26. (CC. t. 1. p.1455.) sepius. 

6 ANTIOCHENUM, innumerabilium fere episcoporum ex omnibus 
Orientis provinciis undique collectorum, contra Paulum Samo- 
satenum iterum coactum. (CC. t.1. p.843.) s@pius. 


Anno 


506 


a But Cave tells us, that the Acts of the very next year among the orthodox 
this Council are considered to be spu- bishops at the Council of Sardica. Hist. 


rious, inasmuch as Euphratas, who is Liter. Basil. 1741. t. 1. p. 356. 
therein condemned as a heretic, is found 


336 


7 ANTIOCHENUM in Enceniis, s. occasione Enceniorum Magne 


Index of Councils, 


341 


Ecclesize Constantii Imp. jussu ibidem celebratorum, coactum >. 
Aderant sub ductu Eusebii Nicomediensis episcopi, teste Atha- 
nasio, 90, Sozomeno, 97, ex Ceelo-Syria, Phoenicia, Palestina, 
&c. Canones 25. (CC. t.2. p.559. et p.590.) Item ap. Justel- 


lum, Biblioth. Jur. Canon. 


semel vel bis. 
8 ANTISSIODORENSE, al. Autissiodorense°, [Awaerre,]| in Gallia, 


578 


ab Aunachario episcopo, una cum pluribus dioceseos sue abba- 
tibus et presbyteris, celebratum. Canones 45. (CC. t. 2. p. 308. 
cum Notis Cointii. Ibid. p.956. cum Notis Sirmondi et Binii.) 


sepius. 


g AQUILEIENSE, adversus Palladium Arianorum antesignanum a 


381 


32 episcopis, Italis4, Gallis, &c., habitum. (CC. t. 2. p. 978.) 


semel. 


10 AQUISGRANENSE &, [Aix la Chapelle,| sub Carolo M. in Palatio 
Regio habitum. Canones 82, de disciplina et regimine ecclesie. 
(CC. t. 7. p. 966. Capitularia Aquisgranensia.) semel. 

11 ARAusicuM Primum, [Orange,| in Gallia Narbonensi a 17. 


788 

al. 
789 
441 


episcopis coactum: quo plurima ad jura et disciplinam eccle- 


siasticam pertinentia sancita sunt. 


p- 1446.) sepe. 


12 ARAUSICUM Secundum, a 13 episcopis celebratum. Capitula 25, 


Canones 30. (CC. t. 3. 


529 


de Gratia et Libero Arbitrio. (CC. t. 4. p. 1666.) semel vel bis. 


13 ARELATENSE Primum, [Arles,| in Gallia Constantini M. jussu 


314 


a 300 episcopis celebratum contra Donatistas. Canones 22, ad 
ecclesie mores et disciplinam spectantes. (CC. t.1. p. 1421.) 


sepius. 


14 ARELATENSE Secundum. Canones 56, de diversis legibus et 
consuetudinibus ecclesiasticis ex antecedentium Conciliorum, 
ut plurimum, desumpti. (CC. t.4. p. 1010.) s@pius. 

15 ARELATENSE vulgo Sextum, jubente Carolo M. in Basilica 


451 

al. 
452 
813 


S. Stephani congregatum. Canones 26, ad restituendam col- 


lapsam ecclesie disciplinam. (CC. t.7. p.1231.) bis. 


Item 


ap. Gratianum in Corp. Jur. Canon. citantem. c.6. semel. 


16 ARIMINENSE in Italia, quo Constantii literis convocati convene- 


359 


runt ex omni Orbe Romano episcopi plus quam 4oo. (CC. t. 2. 


Pp. 793.) semel. 


> In the four formule of the faith 
framed and recited at this Council, the 
term duootctos, consubstantialis, is never 
met with. See Cave, Basil. 1741. t. 1. 
P- 355-, and compare (ibid. p. 362.) the 
record of the C. Antiochense in Caria, 
anno 368. 

¢ Cointius dates this Council in 586, 
others in 590, and others still more 
erroneously place it in 614. See Cave, 
as above, p. 564. 

da St. Ambrose bore a conspicuous 


part in this provincia] Council, in which 
Palladius, Secundianus, and Attalus the 
Presbyter, were condemned. 

€ Others put down the date of 816, 
others 830, and again others 836. 
Compare the context and notes where 
cited, viz. Antiquities, b. 15. ch. 9. s. 5. 
Vv. 5. p- 552. D. 29. 

f In this Council they at first con- 
firmed the Nicene Creed, distinctly 
condemned all the dogmas of Arianism, 
and deposed Ursacius Valens and others, 


17 ARVERNENSE Primum, [Clermont,] in Gallia apud Aquitanos a 
suetudinibus. (CC. t. 4. p. 1803.) semel. 
18 ARVERNENSE Secundum a Io episcopis celebratum. Canones 


16. (CC. t.5. p.401.) semel. 
19 AUGUSTODUNENSE, [ Autun, | in Gallia, in Ducatu Burgundiensi 


mondus. (CC. t. 6. p.535.) semel. 
20 AURELIANENSE Primum, [Orleans,] in Gallia, presentibus 


sepe. 
21 AURELIANENSE Secundum, a 26 episcopis et presbyteris aliquot 


ecclesiz disciplinam spectantes. (CC. t. 4. p.1779.) subinde. 
22 AURELIANENSE Tertium, a 36 episcopis habitum. Canones 33, 


inde. 
23 AURELIANENSE Quartum, a 50 episcopis vel per se vel per vi- 


negotiis ecclesiasticis. (CC. t.5. p. 380.) ter quaterve. 
24 AURELIANENSE Quintum, a 50 episcopis et 21 vicariis celebra- 


(CC. t.5. p. 390.) subinde. 


25 BaRCINONENSE, [ Barcelona, | in Hispania, a 7 episcopis sub Ser- 


siastica. (t.5. p.378.) bis terve. 
26 BASILIENSE (Ecumenicum ex Decreto C. Constantiensis, &c., 


t.12. p.459.) semel. 
27 BRacaRENSE Primum, al. Secundum®’, [Braga,] in Hispania 


alphabetically arranged. 337 
535 

I5 episcopis coactum. Canones 16, de variis rebus et con- 
549 
670 
sub 8S. Leodegario Augustodun. Episc. congregatum. Cano- al. 
nes 15, de disciplina monastica; alium de clericis addidit Sir- 663 
511 

episcopis 32, a Clodoveo Rege convocatum. Canones 31, ad 

mores, ritus, et consuetudines ecclesiz utiles. (CC. t.4. p. 1403.) 
533 

jussu Childeberti Regis celebratum. Canones 21, ad mores et 
538 

ad reformandam ecclesiz disciplinam. (CC. t.5. p.294.) sub- 
541 

carios preesentibus, celebratum. Canones 38, de ritibus et 
549 

tum. Canones 24, quorum primo damnatis Nestorii et Euty- 

chetis dogmatibus, reliqui ad ecclesie disciplinam spectant. 

B 

540 

gio Metropolitano habitum. Canones 10, de disciplina eccle- 
1431 

sub Martino V. et post ejus obitum Eugenio IV. PP. (CC. 
563 
Tarraconensi ab 8 episcopis habitum. Capitula 17 adv. Here- al. 
561 


sim Priscillianam, et Canones 22, de disciplina ecclesiastica. 
(CC. t.5. p.836.) sepius. 


but eventually overcome, partly by the 
intrigues of some, and partly by the 
entreaties and threats of Taurus, the 
Prefect of the city, and wearied by 
their long detention there, in gene- 
ralem quandam Fidei formulam ab 
Arianis conscriptam, omisso penitus 
SUBSTANTL vocabulo, nolentes volen- 
tes consenserunt. See Cave, as before, 
Vv. 1. p- 359- 


BINGHAM, VOL. VIII. 


g The first Council of Braga, ac- 
cording to Labbe and Cossart’s edi- 
tion, termed Bracarense only in Crabbe, 
is extant in t.2. p.1507. Cave speaks 
of it as held in the year 411, but ques- 
tions the authenticity of its Acts and 
Articles. But hence what my Ancestor 
terms with Cave Bracarense 1 will be 
according to Labbe 2, and 2 will be 3, 
and 3 will be 4. 


Z 


338 Index of Councils, 


28 BRACARENSE Secundum, al. Tertium, sub Merone Suevorum 
Rege a 12 episcopis, presidente Martino Dumiensi Archiep. 
Bracarens., habitum. Capitula 10, al.17, de disciplina eccle- 
siastica. (CC. t.5. p.894.) s@pe. 

29 [BRACARENSE Tertium, al. Quartum, cui prefuit Leocidisius 
metropolitanus, ab 8 episcopis habitum. Capitula 9, al. 10. de 
fide et disciplina. (CC. t.6. p.601.) ter.] 


C. 


jo CABILONENSE, al. Cabillonense, Primum, juxta Cave, q. v., Se- 
cundum, [ Chalons,] in Gallia a 38 episcopis et 80 vicariis habi- 
tum. Canones 20, de moribus et disciplina. (CC. t. 6. p. 387.) 
ter quaterve. 

31 CABILONENSE Secundum, juxta Cave, q. v., Tertium, sive Pri- 
mum in Seculo Photiano, Caroli M. jusso celebratum. In 
quo inter alia decretum est, ut juxta Caroli mandatum in 
majoribus monasteriis et episcopiis schole publice ® instituan- 
tur, in quibus ingenuorum filii artis liberales edocerentur. 
Canones 66. CC. t.7. p.1270.) ter quaterve. 

32 CmsaARAUGUSTANUM, [ Saragossa,| in Hispania, contra Priscil- 
lianistas a 12 episcopis celebratum. Canones 8, de disciplina 
ecclesiastica. (CC. t.2. p. 1009.) subinde. 

33 CALCHUTHENSE apud Anglos in regno Merciorum, a Gregorio 
Ostiensi et Theophylacto Tudertino, Hadriani Pape legatis, 
habitum. Capitula 20, de Fide Niceena retinenda variisque 
negotiis ecclesiasticis. (Spelman. Concil. Britann. c. 1. p. 291. 
Labb. et Cossart. CC. t.6. p. 1861.) bis. 

34 CARTHAGINENSE sub Cypriano, h. e., Septimum Seculi Nova- 
tiani, sive Sextum Cypriani, (juxta Cave, q.v.) qui synodum 
71 episcoporum ex Provincia Afric et Numidia convocavit, qui 
sententiam antea latam de hereticis rebaptizandis decreto suo 
confirmarunt. (CC. t.1. p. 740.) 

35 CARTHAGINENSE Primum, juxta Cave Seculi Ariani Quartum, 
a Grato plurimisque Africe episcopis, occasione turbarum, 
quas Circumcelliones Donatiste excitaverant, habitum. Ca- 
nones 14, circa varias ecclesize consuetudines. (CC. t. 2. p. 713. 
Ibid. ab Holstenio emendat. Append. p. 1821.) sepe. 

36 CARTHAGINENSE Secundum sub Genethlio, juxta Cave, ejusdem 
seculi Quintum, ad instaurandos ecclesiz mores coactum. 
Canones sive Capitula 13. (CC. t.2. p.1158.) s@pe. 

37 CARTHAGINENSE Tertium, juxta Cave ejusdem seculi Sextum, 
in secretario Basilice Restituta, sub Aurelio habitum. Canones 
sive capitula 50, que ad disciplinam et regimen ecclesiz pre- 
cipue spectant. (CC. t.2. p. 1165.) sepissime. 


650 


813 


256 


348 


39° 


397 


h This fact of the institution of men isa striking feature of the era of 


public schools for the sons of gentle- this Council. See more in Cave. 


alphabetically arranged. 


38 CARTHAGINENSE Quartum, juxta Cave ejusdem seculi Septi- 


mum, frequenti satis episcoporum numero, preside Aurelio, 
habitum. Capitula 104, quedam jam condita, reliqua olim 
tradita et nunc collecta, ut disciplina ecclesiastica foede collapsa 
in integrum restitueretur. (CC. t.2. p. 1196.) passim. 


39 CARTHAGINENSE Quintum sub Aurelio, juxta Cave Seculi 


Nestoriani Primum sive Africanum Secundum vulgo dictum ; 
quo, expositis ecclesize Africane necessitatibus, preecipue cleri- 
corum inopia ad impetrandum ab Italie episcopis auxilium, 
decreta est ad Anastasium Romanum et Venerium Mediolanen- 
sem legatio. Canones 15, sive, juxta Cave, ecclesiastice disci- 
pline capitula 32, que quidem non sunt omnia hujus Synodi, 
sed Concilii Carthag. Tert. anno 397, in hac demum Synodo 
repetita et confirmata. (CC. t.2. p.1067.) Exstant Gr. et Lat. 
in Cod. Can. Eccles. Afric. a can. 34 usque ad 65, inclusive. 


sepe. 


40 CARTHAGINENSE Septimumi sub Aurelio, juxta Cave Seculi 


Nestoriani Carthaginense Quintodecimum vulgo dictum Sex- 
tum, ab omnium Africe provinciarum episcopis habitum. (CC. 
t.2. p. 1589. Ibid. pp. 1603-70.) semel. 


41 CARTHAGINENSIS Collatio inter Catholicos et Donatistas,.... 


quz triplici congressu vel tribus diebus absolvitur. (CC. t. 2. 
Pp. 1335.) se@pe. 


42 CHALCEDONENSE Secundum Seculi Nestoriani, quod est, Gene- 


rale sive (icumenicum Quartum, Marciani Imp. literis in 
Ecclesia S. Euphemiz martyris contra Eutychem convocatum. 
Aderant antistites 600. Aderat et amplissimus senatus et pa- 
latii proceres, judices, et moderatores ab imperatore constituti. 
Actiones 16. Item Canones 30‘, ad jura et disciplinam eccle- 
siasticam pertinentes, ad episcoporum vero ambitionem et ava- 
ritiam coercendam, ad clericorum precipue monachorum auda- 
ciam, ferociam, rohumpaypootvny retundendam, apprime utiles. 


(CC. t. 4. p.755.) s@pissime. 


43 CONSTANTINOPOLITANUM Primum, Generale sive Ccumeni- 


cum Secundum, juxta Cave Seculi Ariani Constantinop. Quar- 
tum, mense Maio Theodosii Magni literis congregatum. Ade- 
rant ex Catholicis episcopi 150, ex Macedonianis 36, qui cum 
sententiam de “Quowovcim deponere nollent urbe discesserunt. 


401 


451 


i My Ancestor terms this the Seventh 
Couneil of Carthage. (See Antiquities, 
b. 16. ch. 3. 8.10. v.6. p. 169. n. 6.) 
Compare Cave, (Basil. 1741. t.1. pp. 
472-3.) who, after giving a full account 
of its occasion and object, says,— WVotet 
hoe loco prudens lector, multi fuisse 
decreta, in variis Africanis Conciliis 
condita, que compilator guidam haud 
satis doctus in unum corpus ex 105 
capitibus conflatum compegit, quodque 


sub nomine Concilit Africani, seu Col- 
lectionis Variorum Canonum, habetur 
Conciliorum tomo 2. p. 1638. Et ita 
tandem celeberrimum hoc Concilium 
Carthaginense, seu 5,6, vel 7, demum 
vocandum sit, tribus cireiter conventi- 
bus absolutum, expedivimus. 

k These Canons are published in the 
fifteenth and sixteenth Acts of the 
Council. 


Z2 


340 Index of Councils, 


Duo conventus fuere: prior anno 381, et posterior anno se- 
quenti. Canones, prefixa ad Theodosium preefatione, habentur 
numero 7, ab Ecclesia Catholica semper recepti et in Codicem 
Canonum Ecclesiz Universe relati. (CC. t. 2. p.945.! Bevereg. 
Pandect. t. 2. p.89.) subinde. 

44 ConsTANTINOP. sub Gennadio Patriarcha, juxta Cave Seculi 
Nestoriani Constantinop. Quintum, ab 81 episcopis adversus 
Simoniacos celebratum. Epistola Synodica Circularis. (CC. 
t. 4. p. 1025.) semel. 

45 ConsTANTINOP. sub Menna Patriarcha, juxta Cave Seculi Eu- 
tychiani Constantinop. Quartum, adversus Anthimum, Seve- 
rum, aliosque Acephalorum principes a plus quam 50 episcopis 
celebratum. Acta sive Sessiones 5, Canones 14. (CC. t. 5. 
p. 1.) subinde. 

46 ConsTanTINop. Secundum, quod est Generale sive Gicumeni- 
cum Quintum, Justiniani Imp. jussu congregatum, a 165 epi- 
scopis sub Eutychio Patriarcha ad discutiendam Trium Capitu- 
lorum™ causam, toties nuper tantoque studio exagitatam, cele- 
bratum. (CC. t.5. p.416.) subinde. 

47 ConsTANTINOP. Tertium, Generale sive (icumenicum Sextum, 
juxta Cave Seculi Monotheletici Constantinop. Tertium, Con- 
stantini Pogonati jussu in palatii secretario Trullo dicto congre- 
gatum. Actiones 18. (CC. t.6. p.593.) subinde. 

48 ConsTANTINOP. vulgo dictum Trullanum, juxta Cave Seculi 
Monothel. Constantinop. Quartum, Cicumenicum revera Sep- 
timum, Justiniani cognomento Rhinotmete mandato, anno 691, 
saltem 692, convocatum, in secretario imperiali, quod Trullus 
appellatur habitum, inde Trullanum dictum. Quinisextum etiam 
vocatum, eo quod Quinte Seateque Synodi, quasi appendix et 
supplementum fuerit. Conciliis G2cumenicis solenne erit non 
modo difficiliora fidei capita explicare, hereses excutere, con- 
troversias definire, sed et canones ad vitam moresque rectius 
ordinandos, componere. Quod cum Quinta Sextaque Synodo 


459 


536 


553 


680 


692 
al. 
691 


1 For the Symbolum of this Council 
and the Epistola Synodica ad Occi- 
dentales, see also Theodoret, Hist. Ec- 
cles. 1.5. c.g. See the Index of Authors 
preceding, No. 754. 

m The Tria Capitulu, or Three 
Heads or Articles of Dispute, related 
to the works of Theodosius of Mopsu- 
estia, the writings of Theodoret, bishop 
of Cyrus, against Cyril of Alexandria, 
and the Letter of Ibas of Edessa to 
Maris the Persian, which all seemed to 
favour Nestorianism; but the Great 
Council of Chalcedon in 451 had ex- 
empted from censure, if not justified 
them, by declaring the writers Catholici. 
(See Cave, as before, t. 1. p. 482.) On 


this account the Acephali, who were of 
the Eutychian party, rejected the Coun- 
cil of Chalcedon, and many and long 
disputes had prevailed even among the 
Catholics, some wishing to have these 
writings condemned and their authors 
censured, while others opposed the con- 
demnation, lest they should thus also 
seem to impeach the Council that had 
exempted them from unathema. Hence 
the strife ; which was appeased, at least 
in the East, by the result of the present 
Council, which finally condemned and 
anathematized the writings in question 
as heretical. See Cave, as before, p. 


560 


alphabetically arranged. 


factum non sit, sui id officii esse hujus Concilii Patres censue- 
runt, canones 102 de moribus episcoporum, clericorum, laico- 
rum, et de ritibus et de disciplina ecclesie sancire; adeoque 
que in duobus precedentibus synodis desiderata sunt supplere, 
ut in Sermone Prosphonetico ad Imperatorem ipsimet testan- 
tur; unde et Sexte Synodi nomine non raro citari solent. (CC. 
t.6. p. 1123.) s@pissime. 


E. 


49 ELIBERITANUM, sive Illiberritanum, in Beetica Hispanie, ad 
restaurandam collapsam ecclesiz disciplinam, moresque Christi- 
anorum reformandos, fervente jam persecutione, congregatum. 
Aderant episcopi 19, juxta alios codices 43, et in his Osius Cor- 
dubensis, presbyter 26, juxta alios, 36, astantibus diaconis om- 
nique plebe. Canones 86, severioris discipline et antique vir- 
tutis ac pietatis indices. (CC. t.1. p.967.) passim. 

50 EPAONENSE, sive Epaunense, [Epone,] in Gallie Narbonensis 
provincia Viennensi, a 25 episcopis celebratum. Canones 40, 
ad restituendam disciplinam ecclesiasticam. (CC. t. 4. p. 1573.) 
sepius. 

51 EpHesinum Primum, Generale sive (Zcumenicum Tertium, 
Theodosii Imp. jussu a 200 circiter episcopis, sub Cyrillo Alex- 
andr. Patriarch. contra Nestorium Constantinop. Patriar., here- 
siarch., celebratum. Actiones 7. Canones 8. (CC. t.3.) sepe. 

52 Epuesinum Latrocinale dictum, juxta Cave, Seculi Nestoriani 
Ephes. Tert. a 128 episcopis, presidente vel tyrannicam potius 
vim exercente Dioscoro Alexandrino in Basilica B. Marie con- 
gregatum; quo, absoluto Eutychete et heresi ejus confirmata, 
Flavianus aliique episcopi Catholici damnantur, &c. (Acta ex- 
stant ap. Act. 1. C. Chalced. CC. t.4. p.115.) semel. 


F, 


53 FLoRENTINUM, sive Ferrariense, [Florence or Ferrara, | sub Eu- 
genio IV. Papa: quo Patrum Basileensium conatus pessunda- 
ret et Grecos spe suppetiarum a Latinis fascinatos in partes 
suas attraheret, Ferrarie congregatum, Forentiz postea trans- 
ferendum. (Vid. ap. CC. t.13.) semel. 

54 FRANCOFORDIENSE, [Frankfort,| quod totius Occidentis Uni- 
versale dici potest contra Imaginum Adoratores coram Carolo 
Magno, presentibus Theophylacto et Stephano Hadriani Pape 
legatis, a 300 circiter episcopis celebratum. Canones 56, ad 
mores et disciplinam pertinentes. (CC. t.7. p. 1056.) semel. 


G. 
55 GANGRENSE [Gangra] in Paphlagonia contra Eustathium, Se- 
bastenum an alterum non liquet, habitum. Canones 20, al. 21. 
(CC. t. 2. p.413.) sepius. 


341 


3° 


431 


449 


1438 


7194 


324 
al. 


340 


342 Index of Councils, 


56 GERUNDENSE, [Girone,| in Catalonia Hispaniz, a 7 episcopis 


Acta quedam et Capitula sive Canones to. 
Eccles. 1. 4. ¢. 5. 
p- 152.) bis. 


in ejus Vit. c. 7. 
C. Carthag. Tert. repetiti varieque aucti. 


Canones 3. (CC. t.5. p. 1588.) dis. 


p- 1610.) subinde. 
62 ILLiBERRITANUM. Vid. supr. Eliberitanum, No. 49. 


CC. t. 2. p. 831.) semel. 


517 
habitum. Capitula sive Canones 10, ad disciplinam ecclesiasti- 
cam et litaniarum celebrationem. (CC, t.4. p.1567.) subinde. 
H. 

57 Heruprorpienss, | Hereford,] in Britannia apud Anglos Saxo- 673 
nes, sub Theodoso Archiepisc., celebratum ; in quo sancitum 
est Canonica SS. Patrum Decreta ab Anglis esse observanda. 

(Ap. Bede Hist. 
Item ap. Spelman. Concil. Britann. t. 1. 

58 HipponENss, a quamplurimis Africe episcopis ad corrigendam 393 
disciplinam habitum. In hoc Concilio Augustinus, adhuc pres- 
byter, de Fide et Symbolo strenue disputavit, teste Possidio 

Huic Synodo ascripti sunt Canones 40, in 

Sed ex hujus Con- 

cilii canonibus et Conciliorum sequentium conflatus est, anno 

419, Codex Ecclesia Africane, qui continet Canones 135. (CC. 
t.2. et ap. Justelli Biblioth. Juris Canon.) se@pissime. 

59 HispaLEnsE Primum, [ Seville, | in Hispania ab 8 episcopis, pree- 590 
side Leandro Archiepisc., habitum. De disciplina Capitula sive 

60 HispALENSE Secundum, sub Isidoro Metropol. aliisque 7 epi- 619 
scopis congregatum. Canones de negotiis ecclesiasticis et adv. al. 
Acephalorum heresim 13. (CC. t.5. p. 1663.) semel. 617 

L. 

61 ILERDENSE, [Lerida,| in Hispania Tarraconensi ab 8 episcopis 524 
habitum. De disciplina ecclesiastica Canones 16. (CC. t. 4. 

63 ILLyRIcuM, sive Illyricianum®, Valentiniani mandato habitum. 365 
Vid. Ep. Synodal. de Fide ad Orientales, una cum Imperatoris al. 
de hac re Literis, ap. Theodoret. Hist. Eccles. 1.4. c.9. (Item, 367 

L. 

64 LaopicENUM® a Phrygie Pacatiane vicinarumque provinciarum 361 
episcopis celebratum. De variis discipline ecclesiastice capiti- al. 
bus Canones 60. (CC. t.1. p.1495.) Item ap. Beveregium, 367 


Pandect. t.1. p.553- se@pissime. 


n Cave contends that this Council, dates the Council as late as 372. 


which Baronius places in 363, could 
not have been held before 367, inas- 
much as the name of Gratianus with 
the title of Augustus, which he received 
only in that year, occurs in the inscrip- 
tion of the Imperial Letter. agi, in 
his Critica in Baronium ad annum 365, 


© According to Beveridge and Cave 
the date of this Council must be regu- 
lated by that of the Council of Illyri- 
cum, which it seems to have followed 
in the same year, whether 365 according 
to the former, or 367 as the latter con- 
tends. 


alphabetically arranged. 


65 LATERANENSEP Quartum, Generale, sub Innocentio III. Papa, 
celebratum. Canones 70. (CC. t.11. part. 1. p.117.) semel. 

66 LoNDINENSE, Secundum Seculi Hildebrandini, a Lanfranco 
Cantuarensi habitum. (Spelman. Concil. Britann. t.2.) semel. 

67 Lucense Primum, [Lugo,] in Gallzcia Hispaniz a Theodomiro 
Rege congregatum. Acta. (CC. t.5. p.874.) semel. 

68 LuceNsE Secundum. Quid gestum sit non constat, sed missa 


(CC. ibid. p.go2.) semel. 


69 MatisconEnsE, [Mascon,] in Burgundia Gallie, presentibus 


p- 966.) se@pe. 

70 MALDENSE, [ Meauz,] in Gallia. Canones 66, al. 80, partim col- 
lecti, partim conditi. (CC. t.7. p. 1813.) semel vel bis. 

71 MILEVITANUM Primum in Numidia Africe. Acta et Constituta 


t.2. p. 1099.) Item ibid. Latine, p. 1654.) 
42 MILEVITANUM Secundum, a 60 aut pluribus episcopis contra 


p- 1537.) subinde. 
73 MocuntTiacum, sive Moguntinum, [Mayence or Mentz,| sub 
Carolo M. celebratum. 


poribus observandis, &c. (CC. t.7. p.1239.) subinde. 


74 NAMNETENSE, sive Nannetense, [| Nantes,| ad Ligerim fluvium 
in Gallia. (CC. t.6. p. 486.) dis. 

75 NARBONENSE, in Gallia, ab 8 episcopis celebratum. Canones 
de disciplina ecclesize 15. (CC. t.5. p. 1027.) semel. 

76 NEOCHSARIENSE, in Ponto Polemoniaco sive juxta alios in Cap- 


343 


1215 


1078 


569 
572 
est ad hanc Synodum Martini Bracarensis Collectio Canonum. 
M. 
581 
21 episcopis, Guntramni Regis jussu congregatum. Canones 
19, ad reformandos mores et refreenandos Judzos. (CC. ibid. 
845 
402 
apud Cod. Can. Eccles. Afric. a num. 85 ad go inclusive. (CC. 
s@epe. 
416 
Pelagium et Ceelestium, celebratum. Canones 27. (CC. ibid. 
813 
Canones 56; de fide, spe, et caritate ; 
de vita clericorum et monachorum ; de litaniis et quatuor tem- 
iv: 
658 
Item ap. Ivonem. 
589 
314 
padocia, a variis episcopis, quorum I9 nomina hodie subscripta 
reperiuntur, habitum. Canones 15. (CC. t.1. p.1479.) sepe. 
325 


74 NicanuM Primum, idemque Generale sive Gicumenicum Pri- 
mum, mandato Constantini M. episcopis4 ex omni Orbe Ro- 
mano ad yentilandam Arii causam convocatis. Canones 20. 
(CC, t.2. p.27.) s@epissime. 


o 


P Besides a great number of ambas- 
sadors and a host of delegates from 
absent parties, there were present at 
this papal Council 412 bishops, and 
among them the Latin Patriarchs of 
Constantinople and Jerusalem, 71 me- 
tropolitans, and upwards of 800 abbots 
and priors. 

4 The number is variously stated. 


Eusebius, (de Vit. Constant. 1. 3. cc. 
7-9.,) says 250, and that they came 
from all the provinces of Europe, Asia, 
and Africa. Eustathius of Antioch, 
who was himself present, (ap. Theodo- 
ret. H. E. 1. 1. c. 18.,) speaks of nearly 
270, and Sozomen (H. E. 1.1. c.17-) 
says about 320. See more in Cave, as 
before, Hist. Liter. t. 1. p. 351- 


344 Index of Councils, 


78 Nica#num Secundum, Grecis ut plurimum et Romanis GEcume- 
nicum Septimum: sed si pro @icumenico sit habendum, revera 
Nonum, Constantini adhuc pueri et Irenes matris mandato, 
suadente hine Tarasio, ex laico nuper Patriarcha facto, illine 
instigante Hadriano Papa, congregatum. Actiones 8 et Con- 
stitutiones quedam pro adoratione imaginum. Canones 22. 
(CC. t.7.) subinde. 

O. 

79 OXONIENSE, a Stephano Cantuarensi pro reformanda Ecclesia 
Anglicana congregatum. Capitula 49. (Spelman. Concil. Bri- 
tann. t.2. Labb. CC. t. 11. part.1. p.271.) semel. 


P. 

80 ParIsIENSE, Secundum seculi Photiani, ex omnibus provinciis 
Belgicee Secunde, Lugdunensis, Secunde, Tertiz, et Quartz 
episcopis, ad corrigendos Christianorum mores celebratum. 
Actorum libri tres. Capitula 54, 13, 27. (CC. t.7. p. 1590.) bis. 


R. 

81 REIENSE, al. Regense, sive Rhegiense, [Riez,] in Gallia, a 12 
episcopis habitum; in quo, abrogata Armentarii Ebredunensis 
episcopi ordinatione, utpote a duobus tantum episcopis facta, 
Canones 8 statuta sunt. (CC. t. 3. p.1284.) ter quaterve. 

82 RuEeMeEnsE, [ Rheims,| Primum seculi Photiani juxta Cave, sub 
Carolo M. habitum. Canones 44, de Fidei ratione, de Oratione 
Dominica ab unoquoque addiscenda, de septem principalibus 
vitiis, &c. (CC. t. 7. p. 1253.) semel. 

83 Romanum, Sextum Seculi Nestoriani, sub Hilario Papa, de ordi- 
nationibus episcoporum. Canones 5 et Epistole 2. (CC. t. 4. 
p- 1060.) semel. 

84 Romanum, Octavum Seculi ejusdem, sub Felice Papa cum 38 
episcopis celebratum; in quo de recipiendis penitentibus, qui 
sub nupera persecutione Africana lapsi vel baptizati fuerant, 
actum est. (CC. ibid. p.114y.) ter quaterve. 

85 Romanum, Undecimum seculi ejusdem, sub Symmacho Papa, 
a 72 episcopis habitum. Exorti gravi schismate in ordinatione 
Symmachi et jam sedato, de tollendo ambitu in comitiis ponti- 
ficiis synodus congregata est. Capitula 5. (CC. ibid. p. 1312.) 
semel. 

86 Romanum, Secundum juxta Cave Seculi*Eiconoclastici, sub 
Gregorio II. a 32 episcopis, adversus illicita conjugia habitum. 
Acta et capitula de hac re 17. (CC. t.6. p.1454.) dis. 


S. 
87 SALEGUNSTADIENSE ad Menum non longe a Francofurto cele- 
bratum. De moribus et disciplina Capitula sive Canones 20. 
(CC. t.9. p.844.) dis terve. 


787 


1222 


829 


439 


813 


461 
al. 
465 
487 


499 


1022 


alphabetically arranged. 


88 SANGARIENSE, al. Angariense in Bithynia juxta Helenopolim 


345 


391 


a Novatianis habitum; in quo Sabbatius presbyter, ex Judzo 
Christianus, ob dogma de Paschate more Judeorum celebrando 


damnatur. 


(Vid. ap. Socratem, H. E.1.5.¢.21.) semel. 
89 SARDICENSE, Sardice in Illyrico™ a 100% circiter Occidentis 


347 


episcopis, preside Osio Cordubensi, collectum, 76 ex Oriente 


episcopis cum ceteris coire recusantibus. 


Ecclesiastici regimi- 


nis Canones 20. (CC. t.2. p.660.) sepe. 


go SInvEssanum Fictitium. 


Not noticed by Cave. 


See in 


393 


Crabbe’s Collection, t.1., and in Labbe and Cossart, t.1., and 
where cited in the Antiquities, b. 2. ch. 14. s. 15. v. I. p. 169. 


gt StRMIENSE Primum a pluribus Occidentis episcopis adversus 


349 


Photinum hereticum, Sirmii episcopum, in Synodo tum Me- 
diolanensi, tum Sardicensi antea damnatum, habitum: ubi 
Photinus deponitur, verum, reclamante plebe, sede sua jam 


deturbari non potuit. (Ap. Hilar. Pictav. in Fragmentis. 


Vid. 


t. 2. Oper. Ed. Bened. Veron. 1730.) semel. 


es 


92 TARRACONENSE, [ Tarragona, | in Hispania, a 10 episcopis ha- 


516 


bitum. De ecclesiastica disciplina Capitula sive Canones 13. 


(CC. t.4. p.1562.) subinde. 


93 TAURINENSE, [Turin,| in Pedemontio vel Sub-Alpinis, Tauri- 


400 


num quippe caput est Principatus Pedemontani, rogantibus 
Galliz episcopis congregatum. Canones 8. (CC. t. 2. p. 1155.) 


subinde. 


94 ToLETANoM, [ Toledo, | vulgo dictum Primum in Hispania apud 


400 


Carpetanos, presidente Patrono, ad mores precipue in clero 
reformandos, habitum. Capitula sive Canones 21. (CC. t. 2. 


p- 1222.) se@epius. 


95 ToLeTANUM Secundun, al. Primum Seculi Eutychiani, ab 8 


431 


episcopis habitum. Capitula ecclesiastice discipline sive Ca- 
nones 5. (CC. t. 4. p.1734-) semel vel bis. 


¥ In my Ancestor’s Index of Councils 
he says, in Thracia sive Mesia, but in 
the Antiquities (b.g. ch. 4. s. 14. v. 3. 
p- 330.) he cites Holstenius as placing 
this city in Dacia Mediterranea. 

8 The following passage, which I give 
in extenso from Cave, (Hist. Liter. as 
before, t. 1. p. 356.,) is valuable and 
interesting to ourselves, as helping to 
illustrate the antiquity of the British 
Church : ‘ Convenisse ad hanc synodum 
ex Occidentis quidem partibus episco- 
pos circiter 300, diserte affirmat So- 
crates, (H. E. 1. 2. c. 20.,) Sozomenus, 
(H. E. 1. 3. c. 12.,) aliique omnes, qui 
eorum rationes secuti sunt; et ipsum 


Athanasium ex Apologia Secunda pro 
se testem adducunt. In his numerantur 
Britanniarum episcopi: unde pro certo 
habent viri quidam in antiquitate ec- 
clesiastica versatissimi, Britannos nos- 
tros una cum aliis episcopis huic con- 
cilio interfuisse. Et ita quidem habet 
Athanasii Versio Latina. Verum id 
non dicit ipse Athanasius, neque aliud 
scribit, quam, facto in Athanasii gra- 
tiam synodi decreto, episcopos plus- 
quam 300, ex variis quas ibi recenset 
provinciis, illud calculo suo postea vin- 
dicasse.” The implication, surely, is in 
favour of the fact that British bishops 
were there. 


346 Index of Councils, 


96 ToLETANUM Tertium, al. Secundum ejusdem seculi, a 78 
episcopis ex omni Hispaniz parte convocatis, celebratum; in 
quo Gothi in Hispania, abjurata heresi Ariani, fidem Ortho- 
doxam profitentur. Canones de Fide Catholica 23, et disci- 
pline ecclesiasticee Capitula 23. (CC. t.5. p..997.) subinde. 

97 ToLETANUM Quartum, al. Secundum seculi Monotheletici, 
a 62 episcopis Hispanie et Gallie, presidente Isidoro Hispa- 
lensi, celebratum. Gesta, et Capitula sive Canones 75. (CC. 
ibid. p.1700.) s@pissime. 

98 ToLETANUM Quintum, al. Tertium ejusdem seculi, a 20 epi- 
scopis sub Eugenio Toletano habitum. Capitula sive Canones 
9 de rebus ecclesiasticis. (CC. ibid. p.1735.) subinde. 

99 ToLETANUM Sextum, al. Quartum szculi ejusdem, a 51 vel, ut 
alii, 48 episcopis habitum. Capitula sive Canones 19. (CC. 
ibid. p.1740.) ter quaterve. 

100 ToLETANUM Septimum, al. Quintum ejusdem seculi, a 28 
episcopis et 11 vicariis habitum. Acta et discipline ecclesias- 
ticee Capitula sive Canones 6. (CC. ibid. p. 1836.) semel 
vel bis. 

101 ToLETANUM Octavum, al. Sextum ejusdem seculi, a 52 epi- 
scopis, presente Rege Reccesvintho, coactum. Capitula sive 
Canones 12, al. 13. (CC. t.6. p.394.) ter quaterve. 

102 ToLETANUM Nonum, al. Septimum ejusdem szculi a 16 epi- 
scopis, sub Eugenio archiepisc., celebratum. Capitula sive 
Canones 17. (CC. ibid. p. 451.) semel vel bis. 

103 ToLETANUM Decimum, al. Octavum ejusdem seculi, a 20 
episcopis et 5 vicarlis sub presidio Eugenii collectum. Capi- 
tula sive Canones 7. (CC. ibid. p.459.) bis. 

104 ToLETANUM Undecimum, al. Nonum ejusdem seculi, a 19 
episcopis et 2 vicariis et abbatibus aliquot celebratum. Acta, 
et Capitula sive Canones 10, al. 16. (CC. ibid. p. 601.) 
subinde. 

105 ToLeTanum Duodecimum, al. Decimum ejusdem szculi, a 
35 episcopis, 3 vicariis, 4 abbatibus, plurimisque viris illustri- 
bus Palatinis, habitum. Acta, et ecclesiastice discipline Capi- 
tula sive Canones 13. (CC. ibid. p.1221.) dis terve. 

106 ToLETANUM Sextodecimum, al. Quartodecimum ejusdem se- 
culi, a 59 episcopis, &c., celebratum. Capitula sive Canones 
13. (CC. ibid. p. 1327.) semel. 

107 ToLeTaANuM Septemdecimum, al. Quintodecimum ejusdem 
seculi. Capitula sive Canones 8. (CC. ibid. p. 1361.) dis 
terve. 

108 TREVIRENSE, [ Treves,| in Belgica Prima, presente Martino 
Turonensi, habitum; in quo Ithacius ob animum sevum et 
sanguinolentum a Catholicis depositus absolvitur, et Felix 
Trevironum episcopus ordinatur. (Vid. ap. Sulpicium Seve- 
rum, Dialog. 3. c.15.) semel. 


589 


633 


636 | 


638 


646 


653 


655 


656 


675 


681 


693 


694 


386 


alphabetically arranged. 


347 


109 TRIBURIENSE *, in villa regia super Rhenum, non longe a 811 
Moguntia, [Mentz,] a 26 circiter episcopis habitum. Capitula, al. 








sive Canones 58. (CC. t.g. p. 348.) quater. 895 

110 TRIDENTINUM [Trent] continuatum. Citantur, 1545 

Sess. 21. cap. 4. Sess. 24. cap. 2. De refor- ad 
23- cap. 2. matione matrimonii. 1563 
—— 24. cap. 8. —— 24. cap. 12. De Re- 
24. Cap. 9. formatione. 
subinde. 

111 TRULLANUM, sive Quinisextum. Vid. supr. No. 48. 

112 TuLLENSE Primum apud Saponarias, [Toul or Savonieres,] 859 
presentibus Carolo Calvo ejusque nepotibus Lothario et Carolo 
regibus, a 12 provinciarum episcopis celebratum. Canones 13. 

(CC. t. 8. p. 674.) See Antiquities, b. 13. ch. 4. 8. 9. v. 4. 
p- 360. n. 19. 

113 TuRONENSE Primum, [Touwrs,] in Gallia Lugdunensi Tertia, 461 
a 10 episcopis coactum. Canones 13, ad refarciendam eccle- 
siz disciplinam, quam Barbarorum incursiones labefactarant. 

(CC. t. 4. p. 1049.) quater. 

114 TURONENSE Secundum, a 9 episcopis ob eandem rem celebra- 567 
tum. Canones 27. (CC. t.5. p.851.) subinde. 

115 TuRONENSE Tertium jussu Caroli M. coactum. Canones 51, 813 
de moribus et disciplina. (CC. t.7. p.257.) subinde. 

116 Tyr1uM, in causa Ibe, episcopi Edisseni, heresis Nestoriane 448 
accusati, habitum : ap. C. Chalcedon. Act. 9. (CC. t. 4. p. 266.) 
semel. 

V. 

117 VALENTINUM, [Valence,] in Gallia Narbonnensi. Canones 4, 374 
de meechis et digamis preecipue. (CC. t.2. p.go4.) quater. 

118 VALENTINUM, [ Valencia,| in Hispania Carthaginensi, a 6 epi- 524" 
scopis coactum. Canones 6. (CC. t.4. p.1617.) subinde. 

119 VASENSE, al. Vasconense, [Vaison,] Primum, in Gallia Nar- 442 
bonensi habitum. Canones 10. (CC. t.3. p.1456.) subinde. 

120 VASENSE Secundum, ab 11 episcopis habitum. LEcclesiastica- 529 


rum regularum Canones 5. (CC. t. 4. p.1679.) subinde. 


t My Ancestor puts the Council of 
Tribur in close connection with that of 
Mentz in 813, and, dating it in 811 
after Crabbe, speaks of it as ‘ another 
Synod in the time of Charles the Great, 
out of which the emperor made a rule 
in his Capitulars:’ (see Antiquities, b. 
23. ch.1. s.7. v.8. p. 110.) but Cave 
takes no notice of it till 895, and in 
Labbe and Cossart we do not find it 
till the ninth volume of their Col- 
lection, whereas the era of Charle- 
magne is included in their seventh. 
Hence the rule inserted in the Capi- 
tulars, as referred to, cannot have come 


from the Council of Tribur, but more 
probably from that of Nantes, of which 
my Ancestor also speaks (ibidem) in 
the context, and of which he makes 
658 the era, and which is to be dis- 
tinguished from another Council of 
Nantes towards the close of the seventh 
century, and placed by some collectors 
also in 859 just after that of Tribur. 
See Cave, Hist. Liter. Basil. 1741. t. 2. 


u Verum cum habitum sit era His- 
panica 584, rectius ad annum Christi 
546 erit referendum. Cave, Hist. Liter. 
Basil. 1741. t. I. p. 554- 


348 Index of Councils, alphabetically arranged. 


121 VENETICUM in Lugdunensi Tertia, al. Armorica, sive Britannia 
Minore, [Vennes of Bretagne in France,| Canones 16. (CC. 
ibid. p. 1054.) se@pe. 

122 VERMERIENSE in Gallia, presente Pipino Rege habitum, in 
quo de incestu, fornicatione, et adulterio precipue actum. 
Canones 21. (CC. t.6. p. 1656.) Item, ap. Gratianum, Caus. 
32. Quest. 7. c. 23. q.v. semel. 

123 VERNENSE ad Senam fluvium in palatio Pipini Regis coactum. 
Canones 25. (CC. ibid. p. 1664.) semel. 


ae 


124 WESTMONASTERIENSE, [ Westminster, | al. Londinense, [ Lon- 
don,| quod est juxta Cave Londinense Duodecimum seculi 
Waldensis, coram Henrico II. ab episcopis et abbatibus pro- 
vinci Cantuarensis, presidente Richardo archiepiscopo, col- 
lectum. Canones 18, al. 19. (Hoveden. Annal. part. 2. 
Spelman. t. 2. CC. t.10. p. 1461.) semel. 

125 WoRMATIENSE, [| Wormes,| juxta Cave Tertium szculi Pho- 
tiani. Canones 80, qui quidem in Codd. MSS. non parum 
variant, &c. (CC. t.8. p.o41.) Citaturc.15 ap. Gratianum, 
Caus. 2. Quest. 5. c. 23. semel. 


Z. 


126 ZELLENSE in Africa, ap. Ferrandum. Ap. Cave: Teleptense, 
rectius Telense, in provincia Byzacena congregatum. Sed quid 
in hac Synodo gestum sit nos fere latet, nisi quod Siricii Pape 
ad Episcopos Africanos literee in ea recitatee sunt et pauci qui- 
dem Canones sub hujus Synodi nomine in Ferrandi collectione 
habentur. (CC. t.2. p.1577.) Hist. Liter. ut supr. t.1. p.472. 
semel. 


465 


752 


755 


I175 


868 


418 


iif. 


INDEX OF AUTHORS AND COUNCILS, 


CHRONOLOGICALLY ARRANGED. 





Before Christ. 


Some occasional references to Homer, Herodotus, Sophocles, Theocritus, 
Julius Cesar, Cicero, Virgil, Horace, Ovid, and others, but all com- 
paratively speaking of less importance. 


The First Century—Seculum Apostolicum. 


AUTHORS. 
A.D. A.D. 
5 Strabo the Geographer, 732. 65 Hermes Pastor, 375. 
1o Vitruvius the Architect, 805. 67 Josephus the Historian, 421. 
go. Valerius Maximus, 785. 67 Thecle Acta, 751. 
31 St. James the Apostle, 416. 80 Pliny the Naturalist, 613. 
34 St. Barnabas, 77. 80 Quintilian the Rbhetorician, 
40 St. Mark the Evangelist, 498. 646. 
40 Philo Judzus, 604. 85 Statius the Poet, 728. 


40 Seneca the Philosopher, 688. 96 ‘Tacitus the Historian, 747. 
50 Dionysius the Areopagite,236. 100 Pliny the Younger, 614. 
65 Clement of Rome, 172. 100 Ptolemy the Geographer, 643. 


The Second Century—Seculum Gnosticum. 


AUTHORS. 
tor Ignatius, 402. 120 Nicetas Choniates, 543. 
108 Polycarp, 616. 125 Apuleius the Magician, 47. 
112 Suetonius, the Biographer of 130 Diogenes Laértius, 234. 
the Cesars, 735. 132 Agrippa Castor, 5. 


115 The Anonymous Author of 140 Antoninus Pius, Imp., 43. 
the Testamentum Duodecim 140 Justin Martyr, 432. 


Patriarcharum. 158% Pope Pius I., 611. 
117 Hadrian the Emperor, 361. 167 Irenzus, 410. 
118 Celsus the Infidel. 168 Theophilus of Antioch, 758. 


a So, according to Bellarmine and Baronius; according to Labbé and Cossart, 
156: but Pearson and Dodwell put the era from 127 to 142. See Cave, as be- 
fore, (t. 1. p.65.) Pius, patria Aquileiensis, &c. 


350 Authors.and Councils, 


A.D. A.D. 

170 Dionysius of Corinth, 237. 176 Lucian the Atheist, 479. 

170 Hegesippus, 372. 177 Athenagoras, 58. 

172 Montanus, the Heresiarch, 192 Clement of Alexandria, 173. 
172. 192 Tertullian, 750. 

172 Bardesanes, 75. 196 Athenogenes, 59. 

172 Tatian, 748. 196 Polycrates of Ephesus, 617. 


The Third Century—Seculum Novatianum. 


AUTHORS. 
202 The Anonymous Author of 252 Novatian, 552. 
the Acts of Felicitas and 253 The Anonymous Author of 


Perpetua, 597. the Tract, De Baptismo non 
202 Scyllitanorum Martyrum Acta, iterando, 35+ 

683. 253 Pope Stephanus. 
210 Caius Romanus, 131. 253 Lucian the Confessor, 480. 
220 Ulpian the Lawyer, 779. 254% Dionysius of Alexandria, 235. 
220 Minucius Felix, 523. 254 Gregory Thaumaturgus, 345. 
220 Hippolytus Portuensis, 386. 258 Pope Xystus. 
228 Dio Cassius, 148. 259 Olympii Acta, 557. 
230 Origen, 561. 260 Pope Sixtus II. 
233 ‘Tryphon the Jew. 262 Fructuosi Acta, 309. 
240 Andronici Acta, 32. 269 Anatolius of Alexandria, 29. 
250 The Apostolical Canons,137. 270 Commodianus, 190. 
250» Firmilian, 298. 275 Pope Eutychian, 278. 
250¢ St. Cyprian, 217. 276 Porphyry the Infidel. 
250 Pope Celerinus, 17. 278 Archelaus, Chascor. Episc. 50. 
250 Pionii Acta, 609. 290 Victorinus the Martyr, 798. 
250 Solinus Polyhistor, 717. 294 Lucian the Martyr, 481. 
251 Cornelius of Rome, 197. 295 Maximiliani Passio, 511. 
251 Pontius the Deacon, 624. 

COUNCILS. 

256 Carthaginense, sub Cypriano, 270 Antiochenum, contra Paulum 

de Rebaptizandis Heereticis. Samosatenum. 


The Fourth Century—Seculum Arianum. 


AUTHORS. 
gor Glycerii Acta, 334. 303 Thelice Acta, 752. 
gor Peter of Alexandria, 601. 303 Theraci Acta, 760. 
302 Emeriti Acta, 258. 303 Arnobius Afer, 54. 
302 Felicis Acta, 288. 303 Lactantius, 442. 
303 Ampelii Acta, 25. 303 Pamphilus Martyr, 575. 
303 Euplii Acta, 273. 304 Agapes et Sociar. Acta, 3. 
303 Saturnini Acta, 677. 313 Alexander of Alexandria, 13. 


b According to Cave, 233. © Cave, 248. ad Cave, 247. 


chronologically arranged. 351 


A.D. AD. 
313 Perpetuz et Felicitatis Acta, 370 Pacianus, 570. 
597- 370 Ephrem Syrus, 261. 
314 Gest. Purgat. Cecilian. 330. 370 St. Basil, 82. 
315 Arius the Heresiarch, 53. 370 Gregory Nyssen, 347. 
315 Eusebius Pamphilus, 275. 370 Cesarius, his brother. 
316 Hosius of Corduba. 370 Amphilochius of Cappadocia. 
318 Pachomii Acta, 567. 370 Valentinian the Emperor, 783. 
320 Lampridius, 445. 370 Amphilochius of Iconium, 26. 


325° Constantine the Great, 192. 370 Gregory Nazianzen, 346. 
325 Eustathius of Antioch, 276. 370 Didymus of Alexandria, 231. 


326f Commodianus, 190. 373 St. Ambrose, 23. 
3308 St. Athanasius, 57. 373 Macarius of Egypt, 486. 
330 Juvencus, 435. 378 St. Jerome, 381. 
330 Vegetius, 790. 380 Ammianus Marcellinus, 24. 
337 Pope Julius, 428. 380 Ausonius, 66. 
340 Eusebius Emisenus, 274. 380 Eunapius, 271. 
3404 Firmicus, 297. 380 Macrobius, 487. 
340 Pachomius of Tabenna, 568. 380 Philastrius, 602. 
347 Serapion. 380 Timothy of Alexandria, 768. 
350 Cyril of Jerusalem, 220. 384 Marcellini et Faustini Libellus 
350 Servius Maurus, 69r. Precum, 287. 
354 Hilary of Poictiers, 382. 384 Symmachus the Consul, 742. 
360 Libanius the Sophist, 464. 385 Idacius, 401. 
360 Aurelius Victor, 794. 385 Pope Siricius, 707. 
361 Julian the Emperor, 423. 3871 Theophilus of Alexandria, 757. 
362 Opera sub nomine Dionysii 387 Gaudentius, 317. 

Areopagite, 236. 390 Paulinus of Nola, 590. 
365 Ulphilas,orUrphilas,theGoth. 390 Ruffin, 667. 
366 Pope Damasus, 225. 395 Honorius the Emperor, 390. 
366: Zeno of Verona, 830. 398 St. Augustine, 64. 
366* Philo of Carpasia, 603. 398 St. Chrysostome, 167. 
368 Epiphanius, 263. 398 Pope Anastasius. 
368 Optatus, 559. 399 Anulinus, 45. 
370 Paphnutius the Hermit. 400 Zosimus, 834. 

COUNCILS. 

303 Sinuessanum Fictitium. 314 Neocesariense in Ponto. 
305 Eliberitanum. 315 Alexandrinum contra Arium. 
314 Ancyranum. 324 Gangrense contra Eustathium. 
314 Arelatense Primum. 325 Nicenum Primum, Gen. 1. 


e According to Cave 316, who dates the time of his conversion in 312, six 
years after he became Emperor in 306. Anno 316 decennaliu celebravit, anno 
325 vicennalia. In that year, 325, he had overcome all his enemies, was master both 
of West and East, and began to attend to the affairs of the Church, as Eusebius 
says, oid Tis kowds érlcxomos ex Ocov xaberrnuEvos. 

f Cave, 270. See before, in the third century. & Cave, 326. 

h Cave, 337. i Cave, 360. k Cave’s date is 401. 1 Cave, 385. 


401 
401 
401 
401 
401 
402 
402 
405 
405 
406 
406 
410 
412 
412 
415 
416 
417 
418 
418 
420 
420 
420 
422 
423 
423 
424 
425 
428 
43° 
43° 


Authors and Councils, 


Antiochenum in Enceeniis. 
Sardicense. 

Carthaginensi sub Grato. 
Agrippinense s. Coloniense. 
Sirmiense contra Photinum. 
Ariminense. 

Laodicenum. 


Alexandrinum sub Alexandro. 


Valentinum Galliz. 
Cesaraugustanum Hispaniz. 


Constantinop. Primum,Gen.2. 


A.D. 


386 
39° 


391 
393 
394 
397 


399 
400 
400 


Trevirense. 

Carthaginense Secundum sub 
Genethlio. 

Sangariense in Bithynia 

Hipponense in Africa. 

Cabarsusitanum in Africa. 

Carthaginense Tertium sub 
Aurelio. 

Carthaginense Quartum. 

Taurinense. 

Toletanum Primum. 


The Fifth Century.—Seculum Nestorianum. 


AUTHORS. 
Asterius of Amasa, 56. 430 
Palladius Helenop., 572. 430 
Severianus of Gabala, 692. 431 
Sulpicius Severus, 694. 432 
Victor of Antioch, 795. 434 
Pope Innocent I., 408. 434 


Mark, Deacon of Gaza, 499. 
Prudentius, 641. 
Pelagius the Heresiarch. 
Vigilantius. 

Atticus Sebastenus. 
Synesius, 744. 

Cyril of Alexandria, 219. 
Isidore of Pelusium, 413. 
Anianus, 33. 

Orosius, 562. 

Pope Zosimus, 835. 

Pope Boniface I. 
Mercator, 517. 

Euodius, 272. 
Macrobius. 

Paulinus of Milan, 589. 
Maximus Taurinensis, 513. 
Pope Celestine, 158. 
Theodoret, 754. 

Cassian, 147. 
Philostorgius, 605. 
Nestorius the Heresiarch. 
Chrysologus, 166. 

Hilary of Arles, 383. 


m Cave, 458. 


434 
434 
436 
438 
439 
439 
440 
440 
440 
440 
444 
447 
448 
448 


Paulus Emisenus, 593. 
Possidius, 627. 

Uranius, 780. 

Pope Sixtus III., 709. 
Eucherius, 267. 

Sedulius, 684. 

Vincent of Lirins, 803. 
Proclus of Constantinople,637. 
Ibas Edessenus. 

Theodosian Code, 756. 
Socrates Scholasticus, 716. 
Valerianus Cemeliensis, 784. 
Bacchiarius, 70. 

Pope Leo the Great, 457. 
Salvian, 674. 

Sozomen, 720. 

Prosper of Aquitania, 640. 
Turibius of Asturia in Spain. 
Eutyches the Heresiarch. 
Basil of Seleucia, 83. 


450™ Muszeus Massiliensis, 535. 


450 
457 
437 
458 
460 
461 
467 
47° 
470 


Martian the Emperor, 503. 
Majorian the Emperor, 490. 
Victor of Aquitania, 799. 
Leo the Emperor, 455. 
Arnobius Junior, 55. 

Pope Hilary, 384. 

Pope Simplicius, 706. 
Gregentius, 344. 
Mamertus, 494. 


chronologically arranged. 353 


A.D. A.D. 
470 Ruricius Lemovicensis, 669. 492 Pope Gelasius, 319. 
470 Sidonius Apollinaris, 698. 495 Gennadius, 322. 
483 Pope Felix III., 290. 496 Pope Anastasius II. 
484" Typicum S. Sabe, 778. 497 Basil the Cilician, 84. 
484 Victor Uticensis, 796. 498 Julianus Pomerius, 424. 
484 Vigilius Tapsensis, 801. 498 Pope Symmachus. 
490 Alcimus Avitus, 68. 500° Cesarius of Arles, 128. 
COUNCILS. 
401 Carthaginense Quintum sub 441 Arausicanum Primum. 
Aurelio. 442 Vasense Primum. 
git Carthaginensis Collatio cum 448 Tyrium. 
Donatistis. 451 Arelatense Secundum. 
416 Milevitanum. 451 Chalcedonense, Gen. 4. 
418 Zellense, al. Teleptense. 461 Turonense Primum. 
419 Carthaginense Sextum sub 462 Bracarense Primum. 
Aurelio. 465 Romanum sub Hilario. 
419 Carthaginense Septimum sub 465 Veneticum. 
Aurelio. 494 Romanum sub Gelasio. 
434 Ephesinum, Gen. 3. 499 Ephesinum Latrocinale. 
439 Reiense, sive Rhegiense. 499 Romanum sub Symmacho. 
The Sixth Century.—Seculum Eutychianum. 
AUTHORS. 
507 Fulgentius, 311. 533 Fulgentius Ferrandus, 292. 
507 Laurentius Novariensis, 451. 533 Nicetius, 546. 
510 Julianus Halicarnass., 425. 534 Marcellinus Comes, 496. 
511 Ennodius, 260. 535 ‘Tribonianus and the Justinian 
511 Timothy of Constantinople, Code, 433- 
769. 540 Facundus of Hermianum, 
513 Severus of Antioch, 693. 283. 
514 Cassiodore, 149. 540 Pope Vigilius I., 800. 
514 Pope Hormisdas, 393. 544 Arator the Sub-deacon, 49. 
518 Theodorus Lector, 755. 546 Cyprianus Gallus. 
522 Homeritarum Acta, 388. 550 Junilius Afer, 429. 
526 Ephraem of Antioch, 262. 550 Primasius, 635. 
527 Simeon Stylites. 553 Eugippius Abbas, 269. 
527 Justinian the Emperor, 433. 553 Liberatus, 466. 
527 Procopius, 639. 555 Cyril of Scythopolis, 221. 
530° Pope Boniface IT. 555 Victor Tununensis, 797. 
53° Jobius Monachus, 418. 558? Paulus Silentiarius, 702. 
530 St. Benedict, the Monk. 560 Columba, the Founder of the 
533 Dionysius Exiguus, 238. Monastery of Durmach. 
n So Cave; others, 454. © Cave, 502. Pp Cave, 555. 


BINGHAM, VOL. VIII. Aa 


354 Authors and Councils, 


A.D. A.D. 

5604 Andreas Cesariensis, 30. 581 Gildas Sapiens, 331. 

560 Fortunatus, 304. 589 Columbanus*. 

560 Martinus Bracarensis, 504. 590 Cresconius Afer, 211. 

561 Anastasius Sinaita, 28. 590 Gregory the Great, 349. 

564 Climacus, 175. 590 Leontius of Byzantium, 459. 

570 Agathias, 4. 594 Evagrius Scholasticus, 279. 

573 Gregory of Tours, 348. 595 Isidore of Seville, 411. 

581 Eulogius, 270. 596 Augustine, the Monk. 
COUNCILS. 

506 Agathense. pitulis, Gen. 5. 

511 Aurelianense Primum. 563 Bracarense Primum, al. Se- 

516 Tarraconense. cundum, 

517 Epaunense. 567 Turonense. 

517 Gerundense. 569 Lucense Primum. 

524 Ilerdense. 572 Bracarense Secundum, al. Ter- 

524 Valentinum Hispanie. tium. 

529 Arausicanum Secundum. 572 Lucense Secundum. 

529 Vasense Secundum. 578 Antissiodorense. 

531 ‘Toletanum Secundum. 581 Aquileiense. 

533 Aurelianense Secundum. 581 Matisconense Primum. 

535 Arvernense. 585 Matisconense Secundum. 

536 Constantinop. sub Menna. 589 Narbonense. 

538 Aurelianense Tertium. 589 Toletanum Tertium. 

540 Barcinonense. 590 Hispalense. 


553 Constantinop. De Tribus Ca- 


The Seventh Century.—Seculum Monotheleticum. 


AUTHORS. 
601 John Malala, 492. 620 Nennius, or Ninias, the Briton. 
6o1 Hesychius, Patr.ofJerusalem, 630 ChroniconAlexandrinum,165. 
378. 630 Johannes Moschus, 531. 


610 Heraclius the Emperor, 374. 640 Eligius Lemovicensis, 257. 
614 Antiochus of the Monastery 645 Maximus the Monk, 512. 

of St. Sabas, 40. 655 Anastasius Apocrisiarius. 
620 George of Alexandria, 324. 694 Chronicon Saxonicum. 
6208 George of Pisidia, 327. 


COUNCILS. 
619 Hispalense Secundum. 638 ‘Toletanum Sextum. 
633 Toletanum Quartum. 646 Toletanum Septimum. 
636 Toletanum Quintum. 650 Cabillonense Primum. 


4 Cave puts him back as far as 500. 

r According to Cave he was the disciple of Congallus, Abbot of Beanchor in 
the East of Ireland, not of Banochor, or Bangor, in Britain. 

8 According to Cave, 640. 


chronologically arranged. 355 


A.D A.D 


653 Toletanum Octavum. 675 Toletanum Undecimum. 

655 Toletanum Nonum. 680 Constantinop., Gen. 6. 

656 Toletanum Decimum. 681 'Toletanum Duodecimum. 
658 Namnetense. 692 Constantinop., vulgo dictum 
670 Augustodunense. Trullanum sive Quinisex- 
673 Herudfordense. tum. 


The Highth Century. Seculum Hiconoclasticum. 


AUTHORS. 
701 Venerable Bede, 88. 30 The Ordo Romanus, 560. 
701 Luitprandus, the 18th King 731 Pope Gregory III. 
of the Lombards in Italy. 744 Hildebrandus, the 19th King 


715 Liber Diurnus Pontificum Ro- of the Lombards in Italy. 
manorum t, 768 Charlemagne, 144. 
715 Pope Gregory II., 350. 774 Paul the Deacon, 592. 
717% Germanus, Patr. of Constan- 780 Alcuin, ro. 
tinople, 328. 790% Jesse of Amiens, 417. 
730 John of Damascus, 224. 
COUNCILS. 
747 Clovishoviense. 787 Nicenum Secundum. 
752 Vermeriense. 788 Aquisgranense. 
787 Chalchuthense. 794 Francofordiense. 


The Ninth Century.—Seculum Photianum. 


AUTHORS. 
801 Benedict, the Author of the 842 Walafridus Strabo, 733. 
Regula Monachorum, go. 845 Hincmar, 385. 
801 Nicephorus Chartophylax. 847 Rabanus Maurus, 648. 
806 Nicephorus, Patriarch of Con- 858 Pope Nicholas I., 547. 
stantinople, 541. 858 Photius, Patriarch of Con- 
810Y Amalarius Metensis, Diaco- stantinople, 607. 
nus, 21. 860 Iso the Monk, 414. 
827 Ansegisus, or Ansegius, Ab- 870 Anastasius Bibliothecarius, 27. 
bas, 39. 880 Nicetas of Paphlagonia, 544. 
830 Isidore Mercator, 412. 886 Leo Sapiens, the Emperor,458. 
840 Bertramus, or Ratramnus,93. 8907 Auxilius, 67. 
841 Haimo, or Haymo, 362. 892 Rhegino, 658. 
842 Harmartolus, 367. goo Landulphus Sagax, 446. 
t See Cave, t. 1. p. 621. u Cave, 715. x Cave, 799. 


Y Cave, 812, distinguishing him from Amalarius Fortunatus, Archbp. of 
Treves, whose date is 810, but he was not the Author of the Ecclesiastical 
Offices, which Cave ascribes to the deacon of the name. 

z Cave, 894. 

Aa2 


356 


Authors and Councils, 


Turonense sub eodem. 
Meldense. 

Parisiense. 
Wormatiense. 


Odilo Arvernus. 
Burchardt of Wormes, 120. 


COUNCILS. 
A.D. A.D. 
811 Triburiense. 813 
813 Arelatense sub Carolo M. 845 
813 Cabillonense sub eodem. 847 
813 Moguntiacum. 868 
813 Rhemense sub Carolo M. 

The Tenth Century.—Seculum Obscurum. 

AUTHORS. 
gor Simeon Metaphrastes, 704. 994 
g90* Aimoinus Floriacensis, 7. 996 
990 CEcumenius, 556. 


1007 
1013 
1043 
1043 
1050 
1054 
1057 


1022 
1076 


AUTHORS. 
Fulbertus Carnotensis, 310. 1066 
Leo Grammaticus, 454. 1066 
Michael Cerularius. 1073 
Nilus Doxopatrius, 548. 1077 
Michael Psellus. 1077 
HumbertusorHubertus,400. 1080 
Cedrenus, 156. 1092 

COUNCILS. 
Salegunstadiense. 1078 
Wintoniense sub Lanfranco 


The Eleventh Century.—Seculum Hildebrandinum. 


John Xiphilin. 
Bernoldus, 92. 

Pope Gregory VII., 351. 
Nicetas of Heraclia, 545. 
Theophylact, 759. , 
Micrologus, 520. 

Ivo Carnotensis, 415. 


Westmonasteriense, al. 
Londinense. 


The Twelfth Century.—Seculum Waldense. 


AUTHORS. 
1101 Radulphus Ardens, 649. 1121 
1101 Sigebertus, 700. 1130 
1105, Odo Camaracensis, 555. 1130 
1110 Goffridus, s. Godefridus,338. 1130 
1110» Pope Paschal II., 586. 1131 
1110° Simeon of Durham, 703. II4! 
1111 Rupertus Tuitiensis, 668. 1144 
1115, St. Bernard, gr. 1150 
1116 Euthymius, 277. 1152 
1120 Michael Glycas, 335. 1160 
1120 Zonaras, 833. 1160 
1120 HugodeSanctoVictore, 399. 1166 


a Cave, rool. b Cave, 1099. 


Eadmer, 252. 

Algerus Scholasticus, 16. 
Honorius Augustodun., 389. 
William of Malmsbury, 493. 
Gratian the Monk, 343. 
Petrus Lombardus, 477. 
Otho Frisingensis, 566. 
Harmenopulus, 370. 

Potho Prumiensis. 
Gervasius Cicestriensis. 
Cinnamus, 170. 

Alexius Aristenus, 15. 


© Cave, 1130. 


chronologically arranged. 357 
A.D. A.D. 
1170 Maimonides, 489. 1198 Pope Innocent III., 409. 
1180 Balsamon, 73. 1198 Hoveden, 397. 
1185 Phocas, 606. 1198 Giraldus Cambrensis, 332. 
COUNCIL. 
1175, Westmonasteriense, al. Londinense. 
The Thirteenth Century.—Seculum Scholasticum. 
AUTHORS. 
1227 Pope Gregory IX., 352. 1250 John Semeca, 687. 
1230 Alexander de Hales, 363. 1260 Burchardus, or Brocardus, 
12404 Matthew of Paris, 584. Bonaventura, I21. 
1244 Vincentius Bellovacensis, 1277 Martinus Polonus, 505. 

Pr isoz: 1280 George Pachymer, 569. 
1250¢ Thomas Aquinas, 48. 1287 Durantes, or Durandus, 250. 
COUNCILS. 

1215 Lateranense Quartum. 1222 Oxoniense. 


1301 
1305 
1307 
1310 
1312 
1320 
1320 


1401 
1404 
1406 
1410 
1422 
1428 


1415 
1431 


a Archbp. of Paris, according to Cave, in 1288. 


AUTHORS. 
Gulielmus de Nangiaco, 537. 
Pope Clement V., 174. 1330 
Siffridus, 699. 1330 
Petrus Cantor, 138. 1333 
Marinus Sanutus. 1350 
Martin Delrio, 227. 1360 


Lyranus, or Nicholas de 


1390 


The Fourteenth Century.—Seculum Wicklevianum. 


Lyra, 483. 

Matthew Blastar, 105. 
Paludanus, 573. 
Nicephorus Callistus, 542. 
Nicholas Cabasilas, 125. 
John Wickliffe. 
Radulphus de Rivo, 6g0. 


The Fifteeenth Century Seculum Synodale. 


AUTHORS. 
John Huss. 1446 
John Gerson, 329. 1449 
Pope Gregory XII. 1460 
Simeon of Thessalonica, 705. 1474 
William Lindwood, 471. 1480 
Nicholas de Tudeschis, al. 1483 
Panormitanus, 774. 1500 

COUNCILS. 
Constantiense. 1438 
Basileense. 


Antonini Chronicon, 42. 
Wessel of Groningen, 819. 
Codinus, 183. 

Platina, 612. 

Gabriel Biel, 101. 
Trithemius, 773. 

Leo Africanus, 453. 


Florentinum. 


e Cave, 1255. 


358 


A.D. 
1501 
1504 
1504 
1510 
1513 
1513 
1514 
1516 
1517 
1517 
1522f 
1526 
1530 
1530 
1533 
1533 
1536 
1539 
1540 
1540 
15,40 
1542 
1542 
1550 
1550 
1550 
155° 
1550 
1550 
155° 
1550 
1851 
1552 
1552 
1552 
1554 
1555 
1555 
1555 
1556 
1557 
1557 


Authors and Councils, 


The Sixteenth Century—Seculum Reformatum. 


AUTHORS. 

A.D. 

Franciscus Venetus, 326. 1557 
Albertus Crantzius, 209. 1558 
Fisher, Bp. of Rochester,299. 1559 
John Faber, 280. 1559 
Pope Leo X. 1560 
Polydore Vergil, 792. 1560 
Erasmus, 265. 1560 
Zuinglius, 836. 1561 
Martin Luther. 1561 
Cardinal Cajetan, 130. 1561 
Ludovicus Vives, 806. 1562 
Curcellzus, 216. 1563 
Cornelius Agrippa, 6. 1567 
Alphonsus a Castro, 19. 1567 
Leunclavius. 1570 
Guido a Monte Rocherii, 358. 1570 
John Calvin, 132. 1570 
Robert Stephanus, 730. 1570 
Duarenus, 245. 1570 
Navarrus, or Azpilcueta,539. 1571 
Surius, 739. 1573 
Dr. Thos. Harding, 369. 1574 
Sleidanus, 711. 1576 
Brissonius, 115. 1577 
Cassander, 146. 1579 
Crabbé, 207. 1579 
Peter Martyr, 506. 1580 
Musculus, 536. 1580 
Onuphrius Panvinus, 558. 1580 
Salmero, 673. 1580 
Sixtus Senensis, 710. 1580 
Naogeorgus, 538. 1580 
John Bale, 72. 1582 
Melchior Canus, 139. 1583 
Chemnitius, 163. 1585 
Pancirollus, 576. 1587 
Peter Canisius, 135. 1588 
Furius Ceriolanus, 312. 1590 
Mercurialis, 518. 1590 
Andrew Masius, 508. 1590 
Caranza, 142. — 1590 
Illyricus, 301. 1592 


f Wharton, 5001. 


Xylander, 828. 
Chytreeus, 168. 

Martin Crusius, 215. 
Matthew Parker, 585. 
Bp. Juel, 422. 
Sigonius, 7or. 
Cardinal Tolet, 770. 
Card. Chs. Borromeo, 11. 
Hotomannus, 396. 
Prateolus, 633. 
Lindanus, 469. 
Theodore Beza, 95. 
Wolff, 827. 

Aerodius, 2. 

Cardinal Baronius, 78. 
Maldonatus, 491. 
Leunclavius, 462. 
Pamelius, 574. 

Peter Pithoeus, 610. 
Hospinian, 394. 
Latinius Latinus, 447. 
Anthony Augustine, 63. 
Gentiletus, 323. 

Philip Mornay, 529. 
Rosinus, 666. 

Dr. W. Whittaker, 824. 
Durantus, 251. 

Albert Krantz, 440. 
Lipsius, 472. 

David Powel, 632. 
Joseph Scaliger, 680. 
Junius, 430. 

William Perkins, 596. 
Archbishop Whitgift, 826. 
Estius, 266. 

Fronto Duczus, 307. 
Sutcliffe, or Sutlif, 740. 
Cardinal Bellarmine, 89. 
Henry Canisius, 136. 
Denys Gothofred, 340. 
Richerius, 660. 

David Parzeus, 583. 


A.D. 
1593 
1593 
1594 
1596 
1597 
1598 
1598 
1600 
1600 
1600 
1600 


1602 
1604 
1604 
1604 
1606 
1609 
1610 
1610 
1611 
1611 
1612 
1612 
1612 
1613 
1613 
1613 
1614 
1614 
1615 
1619 
1619 
1619 
1619 
1619 
1619 
_ 1620 
1620 
1620 


chronologically arranged. 


A.D. 
Genebrard, 321. 1600 
Rainoldus, 651. 1600 
Richard Field, 295. 1600 
Edward Brerewood, 112. 1600 
William Camden, 134. 1600 
James Gretser, 355- 1600 
Scultetus, 682. 1600 
Alemannus, 12. 1600 
Bp. Andrews, 31. 1600 
Arcudius, 51. 1600 
Azorius the Canonist, 69. 1600 

COUNCIL. 


359 


Isaac Casaubon, 145. 
Cotovicus, 205. 

Dr. Crakanthorpe, 208. 
M. A. de Dominis, 243. 
Ehinger, 256. 

Gregory of Toulouse, 353. 
Gruter, 356. 

Cardinal Du Perron, 598. 
Quirorga, 647. 

Ranchin, 652. 
Vicecomes, 793. 


1545 Tridentinum, Trent, to the year 1563. 


The Seventeenth Century. 
AUTHORS. 


Goldastus, 339. 
Albaspineus, 8. 
John Buxtorf, 123. 
Zepper, 831. 

Binius, 104. 

Cluver, 176. 
Filesacus, 296. 
Rigaltius, 661. 

Bp. Buckeridge, 118. 
Dr. Gataker, 316. 
Chamier, 161. 
Episcopius, 264. 

Sir H. Spelman, 725. 
Sixtinus Amama, 22. 
Dempster, 229. 
Ferrarius, 294. 
Savaron, 678. 
Rittershutius, 662. 
Drexelius, 244. 
Blondel, 106. 

Bp. Carleton, 143. 
Louis De Dieu, 232. 
John Forbes of Corse, 303. 
Archdeacon Mason, 509. 
Tillesley, 766. 
Alstedius, 20. 
Fabrotus, 282. 


Dr. Godwyn, 337. 


1620 
1620 
1621 
1623 
1623 
1624 
1624 
1625 
1625 
1625 
1625 
1626 
1626 
1627 
1629 
1630 
1630 
1630 
1630 
1630 
1630 
1630 
1631 
1631 
1631 
1632 
1632 
1633 


Vedelius, 789. 
Vincentius Riccardus, 659. 
Petavius, 599. 
Critopulus, 214. 

John Selden, 685. 
Samuel Petit, 600. 
Archbishop Usher, 782. 
James Gothofred, 341. 
Peter Halloix, 365. 
Joseph Mede, 514. 
Meursius, 519. 

Daillé, 223. 
Spondanus, 727. 
Reinesius, 656. 

Gerard Vossius, 809. 
Bochart, 107. 
Brockmand, 116. 
Bucherius, 117. 

Goar, 336. 

Luke Holstein, 387. 
Hugh Menard, 515. 
Peter Du Moulin, 532. 
Albertinus, 9. 

Dr. Heylin, 379. 
Salmasius, 672. 

Bp. Morton, 530. 
Rivetus, 663. 

William Prynne, 642. 


360 


A.D. 
1635 
1635 
1635 
1636 
1637 
1638 
1639 
1639 
1640 
1640 
1640 
1640 
1640 
1640 
1641 
1641 
1642 
1643 
1643 
1645 
1645 
1645 
1645 
1647 
1648 
1650 
1650 
1650 
1650 
1651 
1651 
1652 
1653 
1654 
1656 
1660 
1660 
1660 
1660 
1660 
1660 
1662 
1663 
1664 
1664 
1664 


Authors and Councils, 


Grotius, 357. 


Christianus Lupus, 482. 
Dr. Christopher Potter, 629. 


Launoius, 449. 
Sirmondus, 708. 
Bp. Montagu, 527. 
Francis Potter, 630. 
Bp. Walton, 816. 
Leo Allatius, 17. 
Bollandus, 109. 
Bp. Cosin, 203. 


Hamon L’Estrange, 461. 


De Marca, 495. 
Morinus, 528. 

John Gregorie, 354. 
Smectymnuus, 712. 
Garnerius, 315. 
Hottinger, 395. 
Thorndike, 764. 
Cabassutius, 126. 
Capellus, 140. 
Habertus, 360. 

Dr. Hammond, 366. 
Labbé, 441. 
Matthew Poole, 625. 
Sir W. Dugdale, 248. 
Combefisius, 188. 


Abraham Echellensis, 253. 


Du Fresne, 306. 
Cardinal Bona, 110. 
Gabriel Henao, 373. 
Dr. Lightfoot, 467. 
Turretin, 775. 

John Fronteau, 308. 
Hallier, 364. 
Cotelerius, 204. 
D’Achery, 222. 
Limborch, 468. 
Suicer, 736. 
Jeremy Taylor, 749. 
Valesius, 786. 
Lambecius, 443. 
Dr. Barrow, 80. 
Huetius, 398. 
Kortholt, 439. 

Le Moyne, 533: 


A.D. 
1665 


1666 
1667 
1667 
1670 
1670 
1670 
1670 
1670 
1670 
1670 
1670 
1670 
1670 
1671 
1672 
1673 
1674 
1675 
1676 
1676 
1676 
1677 
1678 
1678 
1679 
1680 
1680 
1680 
1680 
1680 
1680 
1680 
1680 
1681 
1683 
1683 
1685, 
1687 
1688 
1688 
1688 
1688 
1690 
1690 
1691 


Pagi, 571. 

Dr. Gale, 313. ~ 
Sotomajor, 718. 

Bp. Sparrow, 723. 
Zach. Cawdrey, 155- 
Dr. W. Faulkner, 286. 
Bp. Gunning, 359- 
Mabillon, 485. 
Papebrochius, 581. 
Quesnel, 644. 
Sandius, 675. 
Spanheim, 722. 
Isaac Vossius, 810. 
William Walker, 812. 
Thomas Smith, 713. 
Dr. Whitby, 825. 
Bp. Pearson, 594. 
Dodwell, 241. 

Bp. Barlow, 76. 

Bp. Fell, 291. 

Nath. Southwell, 719. 
Dr. Wall, 813. 

Dr. Spencer, 726. 
Bp. Stillingfleet, 731. 
Bp. Wettenhall, 821. 
Schelstrate, 681. 
Peter Allix, 18. 
Baluzius, 74. 
Basnage, 85. 
Hankius, 368. 

Bp. Lloyd, 475. 
John Lyser, 484. 
Osiander, 563. 
Stuckius, 734. 

John Mill, 522. 

Dr. Clagett, 171. 
Dr. Hickes, 380. 

Dr. Cave, 154. 

Du Pin, 608. 

Dr. Geddes, 318. 

Dr. Maurice, 510. 
Seller, 686. 

Henry Wharton, 822. 
Dr. Grabe, 342. 
Renaudotius, 657. 
Dr. Comber, 189. 


chronologically arranged. 


A.D. 
1691 
1691 
1691 
1694 


Bp. Patrick, 587. 
Dr. John Patrick, 588. 
Dr. W. Sherlock, 696. 
Mr. Reeves, 655. 


361 


A.D. 
1698 
1699 
1700 
1700 


Bp. Burnett, 122. 
Fabricius, 281. 
Le Quien, 645. 
Ostervald, 564. 


The Early Part of the Eighteenth Century. 


1702 
1703 
1704 
1795 
1712 


Dr. Prideaux, 634. 
Bp. Hooper, 391. 
Bp. Beveridge, 94. 
Bp. Bull, 119. 
Thomasius, 763. 


1716 
1718 
1720 
1720 
1737 


Archbishop Wake, 811. 
Bp. Kennet, 437. 

Dr. Marshall, 500. 
Wm. Reading, 654. 
Archbishop Potter, 631. 





Omitted in the Index of Authors between No. 218 and 


No. 219, p. 242. 


Cyprianus &, Gallus, sive Tolonensis. Vita Cesarii Arelatensis. Lug- 


dun. 1613. 4to. 


g He was the disciple of Cesarius, 
and flourished in 546. At the request 
of Ceesaria, the sister of his master, he 
wrote The Life and Doings of Ce- 
sarius up to the year 530, which date 
is twelve years prior to the demise of 
the Saint in 542. Messianus the pres- 
byter and Stephanus the deacon, also 
disciples of Czsarius, added a second 
book recounting his Miracles and 


(Item ap. Surium, t. 4. Aug. 27. Colon. Agripp. 
1576. 7 tom. fol.) Vid. supr. No. 739. 


ter. 


Virtues. This was published in the 
first edition of Surius in 1576. But 
in 1613 Vincentius Barralis edited both 
books at Lyons in his Chronologia 
Lirinensis: and this is the work to 
which my Ancestor refers in his ori- 
ginal Index of Authors, though he does 
not expressly name it. The two books 
are also reproduced in the second edi- 
tion of Surius of a later date. 


LY: 
TABLES 


OF THE 
ERAS OF THE POPES AND EMPERORS, 


AS WELL AS OF THE MOST REMARKABLE OF THE 
PATRIARCHS OF CONSTANTINOPLE, 


IN CHRONOLOGICAL ORDER. 


The respective dates are given according to Labbé and Cossart for the two 
Sormer, and according to Le Quien for the latter. 


I. THE POPES OF ROME. 


First Century. 
gt Clemens I. 





67 Linus. 


78 Cletus. 


The Second Century. 


tor Anacletus. 
110 Evaristus. 
119 Alexander I. 
130 Sixtus I. 
140 Telesphorus. 
152 Hyginus. 


156 Pius I. 

165, Anicetus. 
173 Soter 

177 Eleutherus. 
192 Victor I. 


The Third Century. 


201 Zephyrinus. 
219 Callistus I. 
224 Urbanus I. 
231 Pontianus. 
235 Anterus. 
236 Fabianus. 
251 Cornelius. 
252 Lucius I. 


255 Stephanus I. 
257 Sixtus II. 
258 Dionysius. 
270 Felix I. 

275 Eutychianus. 
283 Caius. 

296 Marcellinus. 


The Fourth Century. 


304 Marcellus I. 
309 Eusebius. 
311 Melchiades. 
314 Silvester I. 
336 Marcus. 
336 Julius. 


352 Liberius. 
366 Felix II. 
367 Damasus I. 
385 Siricius. 
398 Anastasius I. 


Eras of the Popes. 363 
The Fifth Century. 


A.D. ADé 

402 Innocentius I. 461 Hilarus, al. Hilarius. 

417 Zosimus. 467 Simplicius. 

418 Bonifacius I. 483 Felix II. al. ITI. 

423 Celestinus I. 492 Gelasius I. 

432 Sixtus IIT. 496 Anastasius II. 

440 LeoI. M. 498 Symmachus. 
The Siath Century. 

514 Hormisdas. 540 Vigilius. 

523 Johannes I. 555 Pelagius I. 

527 Felix III. al. IV. 559 Johannes III. 

53° Bonifacius II. 573 Benedictus I. 

532 Johannes II. 577 Pelagius II. 

535 Agapetus I. 590 Gregorius I. M. 


536 Silverius. 
The Seventh Century. 


604 Sabinianus. 655 Eugenius I. 
606 Bonifacius III. 655 Vitalianus. 
607 Bonifacius IV. 669 Adeodatus. 
614 Deusdedit. 676 Donus I. 
617 Bonifacius V. 678 Agatho. 
626 Honorius I. 683 Leo II. 
639 Severinus. 684 Benedictus II. 
639 Johannes IV. 685 Johannes V. 
641 Theodorus. 686 Cono. 
649 Martinus I. 687 Sergius I. 

_ The Eighth Century. 
jor Johannes VI. 752 Stephanus IT. 
705 Johannes VII. 752 Stephanus II. al. IIT. 
708 Sisinnius. 757-Paulus I. 
708 Constantinus. 768 Stephanus III. 
714 Gregorius II. 472 Hadrianus I. 
731 Gregorius III. 795 Leo III. 


741 Zacharias. 


The Ninth Century. 


816 Stephanus IV. 858 Nicolaus I. M. 

817 Pascalis I. 867 Hadrianus II. 

824 Eugenius II. 872 Johannes VIII. 

827 Valentinus. 882 Marinus I. seu Martinus IT. 
827 Gregorius IV. 884 Hadrianus III. 

844 Sergius II. 885 Stephanus V. 

847 Leo IV. 890 Formosus. 

855 Benedictus ITI. 896 Stephanus VI. 


a Only 4 days. 


364 


Eras of the Popes 
The Tenth Century. 


A.D. 
go1 Theodorus II. 
go1 Johannes IX. 
905 Benedictus VI. 
906 Leo V. 

g06 Christophorus. 
907 Sergius III. 
gto Anastasius IIT. 
g12 Lando. 

913 Johannes X. 
928 Leo VI. 

929 Stephanus VII. 
931 Johannes XI. 
936 Leo VII. 


The Eleventh 


1003 Johannes XVII. 
1003 Johannes XVIII. 
1009 Sergius IV. 
1012 Benedictus VIII. 
1024 Johannes XIX. 
1034 Benedictus IX. 
1044 Gregorius VI. 
1046 Clemens II. 


~ 1048 Damasus II. 


A.D. 
939 Stephanus VIII. 


943 Marinus II.seu Martinus III. 


946 Agapetus IT. 
955 Johannes XII. 
964 Benedictus V. 
965 Johannes XIII. 
972 Donus II. 

972 Benedictus VI. 
975 Benedictus VII. 
984 Johannes XIV. 
985 Johannes XV. 
996 Gregorius V. 
999 Silvester II. 


Century. 

1049 Leo IX. 

1054 Victor II. 
1057 Stephanus IX. 
1059 Nicolaus II. 
1061 Alexander II. 
1073 Gregorius VII. 
1086 Victor III. 
1087 Urbanus II. 
1099 Paschalis IT. 


The Twelfth Century. 


1118 Gelasius II. 
1119 Callistus II. 
1124 Honorius II. 
1130 Innocentius II. 
1143 Celestinus II. 
1144 Lucius II. 
1145 Eugenius III. 
1153 Anastasius IV. 


1154 Hadrianus IV. 
1159 Alexander III. 
1181 Lucius III. 
1185, Urbanus III. 
1187 Gregorius VIII. 
1188 Clemens III. 
T191 Celestinus III. 
1199 Innocentius III. 


The Thirteenth Century. 


1216 Honorius III. 
1227 Gregorius IX. 
1241 Celestinus IV. 
1243 Innocentius IV. 
1254 Alexander IV. 
1261 Urbanus IV. 
1265 Clemens IV. 
1271 Gregorius X. 
1276 Innocentius V. 


1276 Hadrianus V. 


1276 Johannes XXI, 
1277 Nicolaus III. 
1281 Martinus IV. 
1285 Honorius IV. 
1287 Nicolaus IV. 
1294 Celestinus V. 
1294 Bonifacius VIII. 


and Emperors. 
The Fourteenth Century. 
1303 Benedictus XI. 1352 Innocentius VI. 
1305, Clemens V. 1362 Urbanus V. 
1316 Johannes XXII. 1371 Gregorius XI. 
1334 Benedictus XII. 1378 Urbanus VI. 
1342 Clemens VI. 1389 Bonifacius IX. 


The Fifteenth Century. 


1404 Innocentius VIII. 1455 Callistus III. 
1406 Gregorius XII. 1458 Pius II. 

1409 Alexander V. 1464 Paulus II. 

1410 Johannes XXIII. 1471 Sextus IV. 

1417 Martinus V. 1484 Innocentius VIII. 
1431 Eugenius IV. 1492 Alexander VI. 


1447 Nicolaus V. 


The Sixteenth Century. 


1503 Pius III. 1559 Pius IV. 

1503 Julius II. 1566 Pius V. 

1513 Leo X. 1572 Gregorius XIII. 
1522 Hadrianus VI. 1585 Sixtus V. 

1523 Clemens VII. 1590 Urbanus VIII. 

1534 Paulus III. 1590 Gregorius XIV. 
1550 Julius IIT. 1591 Innocentius IX. 
1555 Marcellus II. 1592 Clemens VIII. 


1555 Paulus IV. 


The Seventeenth Century. 


1605 Leo XI. 1623 Urbanus VIII. 
1605, Paulus V. 1644 Innocentius X. 
1621 Gregorius XV. 1655 Alexander VII. 


Il. THE EMPERORS OF ROME, 


The First Century. 


Augustus Cesar, cujus anno 42. natus est Christus. 


14 Tiberius. 69 Vitellius. 

37 Caligula. 69 Vespasianus. 
41 Claudius. 79 Titus. 

54 Nero. 81 Domitianus. 
68 Galba. 96 Nerva. 


69 Otho. g8 Trajanus. 


365 


366 Eras of the Emperors of 
The Second Century. 


117 Hadrianus. 180 Commodus. 
138 Antoninus Pius. 193 Pertinax. 
161 Marcus Aurelius Antoninus. 193 Didius. 
161 Lucius Verus. 193 Severus. 
The Third Century. 
211 Caracalla. 260 Galienus solus. 
217 Macrinus. The Thirty Tyrants. 
218 Heliogabalus. 268 Claudius Secundus. 
222 Alexander Severus. 270 Aurelianus. 
235 Maximinus. 295 Tacitus. 
238 Pupienus et Balbinus. 276 Florianus. 
238 Gordianus. 276 Probus. 
244 Philippus cum Filio. 282 Carus cum Filiis. 
249 Decius. 284 Dioclesianus. 
251 Gallus cum Volusino. 284 Maximianus ejus collega. 


254 Valerianus cum Gallieno. 


The Fourth Century. 


304 Constantius Chlorus. 364 Valentinianus Senior. 
304 Galerius Maximianus. 375 Gratianus. 
306 Constantinus Magnus. 383 Valentinianus Junior. 
337 Constantius. 392 Theodosius Magnus. 
361 Julianus Apostata. 395 Honorius. 


363 Jovianus. 


The Fifth Century. 


425, Valentinianus Tertius. 472 Anicius Olybrius. 

455 Petronius Maximus. 473 Flavius Glycerius. 

455 Eparchius Avitus. 474 Julius Nepos. 

457 Julius Majorinus. 473 Augustulus. 

461 Libius Severus. 476 Odoacer )Ostrogoths rul- 
465 Interregnum. 493 Theodoric ) ing the West. 


467 Flavius Anthemius. 


Ill. THE EMPERORS OF CONSTANTINOPLE. 
The Fourth Century. 


306 Constantinus Magnus. 363 Jovianus. 
337 Constantius cum Fratribus, 364 Valens. 
et tum solus. 379 Theodosius Magnus. 
361 Julianus Apostata. 395 Arcadius. 
The Fifth Century. 
408 Theodosius Junior. Zenonis Filio. 
450 Marcianus. 474 Zeno Isaurus. 


457 Leo Macelles cum Leone 491 Anastasius Primus. 


Rome and Constantinople. 367 


The Sixth Century. 


518 Justinus Primus. 
527 Justinianus Primus. 
566 Justinus Secundus. 


578 Tiberius Constantinus. 
582 Mauricius. 


The Seventh Century. 


602 Phocas. 

619 Heraclius. 
641 Constantinus. 
641 Heracleonus. 
641 Constans. 


668 Constantinus Pogonatus. 
685 Justinianus Secundus. 
695 Leontius Patricius. 

698 Tiberius Apsimanes. 


IV. THE MOST REMARKABLE EMPERORS OF THE 
FOLLOWING CENTURIES. 


705 Justinianus Tertius. 

717 Leo Conon. 

741 Constantinus Copronymus. 

780 Constantinus cum Matre 
Irene. 

797 Irene Sola. 

813 Leo Armenus. 

842 Michael Tertius. 

886 Leo Sapiens. 

g12 Constantinus Porphyrogeni- 
tus >. 

1034 Michael Quartus, Paphlago. 

1057 Isaac Comnenus. 


1081 Alexius Comnenus °. 

1118 Johannes Comnenus 4. 

1143 Manuel Comnenus ®. 

1259 Michael Paleologusf. 

1285 Andronicus Paleologus &. 

1384 Manuel Palzologus 5. 

1419 Johannes Paleologus Se- 
cundus}, : 

1453 Capture of Constantinople 
by Mahomet the Second, 
and end of the Eastern 
Empire. 


V. THE PRINCIPAL MONARCHS OF THE RESTORED 
EMPIRE IN THE WEST. 


800 Carolus Maguus. 
814 Ludovicus Pius. 
896 Ludovicus Tertius *. 
g11 Conradus Primus. 
1oor Henricus Secundus. 
1056 Henricus Quartus!. 
1106 Henricus Quintus. 


b He reigned for 48 years. 
e Reigned 37 years. 
h Reigned 36 years. 
Charlemagne. 


¢ Reigned 24 years. 
f Reigned 24 years. 

i Reigned 23 years. 

1 Reigned 53 years. 


1152 Fredericus Primus, A®%no- 
barbus. 

1273 Radulphus Primus, Hars- 
purgensis. 

1411 Sigismundus. 

1440 Fredericus Quartus ™. 


d Reigned 24 years. 
& Reigned 45 years and 6 months. 
k The last of the race of 
m Reigned nearly 50 years. 


368 Patriarchs of Constantinople. 


VI. THE MOST REMARKABLE OF THE PATRIARCHS 
OF CONSTANTINOPLE. 
4. 306. Metrophanes, bishoponly®, 57. 715. Germanus J. 


al. in whose time Constantine 62. 784. Tarasius. 
23. the Great transferred the 63. 806. Nicephorus, Antirrheti- 
imperial court from Rome cus. 
to Byzantium, and changed 68. 846. Ignatius Michaelis. 
its name to Constantinople. 69. 867.P Photius, Tyrannus. 
15. 379. Gregorius Nazianzenus °. 78. 928. Tryphon. 
16. 381. Nectarius. 83. 983. Nicolaus Chrysoberges. 
17. 398. Chrysostomus. 85. 999. Sergius. 
19. 406. Atticus. 87. 1025. Alexius. 
22. 431. Maximianus. 88. 1043. Michael Cerularius. 
23. 435- Proclus. go. 1064. Johannes Xiphilinus. 
24. 447. Flavianus. 93. 1084. Nicolaus, Grammaticus. 
26. 458. Gennadius I. 102. £155. Lucas Chrysoberges. 
24. 472. Acacius. 116. 1232. Germanus II. 
30. 496. Macedonius I. 122. 1267. Germanus III. 
33- 521. Epiphanius. 124. 1275. Johannes Beccus. 
35- 530. Mennas. 142. 1396. Callistus Xantopulus. 
37. 564. Johannes Scholasticus. 147. 1446. Gregorius Mamma. 
40. 594. Cyriacus. 167. 1520. Hieremias I. 
46. 655. Petrus, Hereticus. 188. 1621. Cyrillus Lucaris. 
50. 678. Theodorus I. 241. 1720. Hieremias III. 


n Byzantium, originally a simple bishopric, was raised to the archiepiscopal 
or metropolitan rank in the fourth century, but the title of Patriarch of Constan- 
tinople was unknown till about the year 439. Afterwards, in 451, by the 28th 
canon of the great Council of Chalcedon, the privileges of the See of Constanti- 
nople, as New Rome, were declared equal to those of the See of Old Rome, and 
thus the bounds of her patriarchate were described and settled by the authority 
of that Council. See Le Quien, Patriarch. Constantinop. (t. 1. pp. 9, seqq.) 
See also in Cave, Concil. Chalcedon. (Ed. Basil. 1741. t. 1. p. 485.) Horum 
canonum vicesimo octavo, &c. 

o He is said to have named his church at Constantinople Anastasia in com- 
memoration of the revival of religion he produced in the place by his faithful 
preaching and ministrations. 

P According to Cave 858, while he places his deposition by Basil the Mace- 
donian in 867. Le Quien dates his restoration in 877, and his death in 891. 


All the Notes throughout the Indices of Authors and the Tables are by 
the Editor. 


| N: 
INDEX 


OF MATTER AND INFORMATION, 


WITH NUMEROUS ADDITIONS. 


. The first numeral indicates the volume, and the second the page, according to 
this Edition. 


A. 


ABBOTS, so called from d8Bas, a father, 2, 370. 
their power over the monks, 2, 371. 
——— their privilege to vote in councils, 2, 373. 
generally subordinate to bishops, 2, 374. Comp. 1, 87. 
ABBOT OF HUY, in what sense superior to bishops, 2, 374. 
ABECEDARII PsALMI, why so called, 5, 17. 
ABORTION caused voluntarily, punished as murder, 6, 390. 
ABRACADABRA and ABRAXAS, a charm used by the Basilidian heretics, 
6, 256. 
ABSOLUTION, ministerial, not absolute, 7, 171. 
five heads of : baptism, eucharist, the word and doctrine, or 
preaching, imposition of hands and prayer, relaxation of church- 
censures, 7, 174. 
in baptism, 7,174. Comp. 4, 2. 
—— — in the eucharist, 7,178. Comp. 5, 340. 
by preaching, &c. 7, 181. 
—— by prayer, &c. 7, 182. 
——— by relaxation of censures, 7, 186. 
never granted before penance performed, except in danger of 
death, 7, 188. 
denied to some sinners at the hour of death, 7, 150. 


eed 




















a [The Author’s original edition also find at once the matter respectively 
specified the book, the chapter, and the required. 
section: but I consider it sufficient for b For the Letters and Sermons on 
all practical purposes to refer the reader Absolution, see vol. 10, pp. 301-350: 
_ to the volume and: page, where he will Eb.] 


BINGHAM, VOL. VIII. Bb 


370 General Index 


ABSOLUTION, how this may be cleared from the charge of Novatianism, 
7» 155+ 

—— — how granted after death, 7, 209. 

Easter the usual time of granting it, 7, 208 and 4or. 

always given in a precatory form with imposition of hands and 

prayer, 7, 192-197. 

— indicative form of, Ego te absolvo, not used till the twelfth cen- 

tury, 7, 198. 

in what sense that form may be allowed, 7, 198-201. 

granted chiefly by the bishop, 7, 212. 

sometimes committed to presbyters, 7, 212. 

in cases of necessity committed to deacons, 7,214. Comp. 2, 262. 

in what sense given by laymen, 7, 215. 

of great criminals, reserved to the patriarch, 2, 212. 

ABSTINENCE from flesh, how censured, 7, 71. 

AccLAMATIONS and AppLAusEs at Sermons, 5, 169. 

AccusErs, false, with respect to men’s estates, how punished, 6, 473-476. 

with respect to men’s credit, how punished, 6, 493-500. 

with respect to men’s lives, punished as murderers, 6, 397. 

"Axetpordyntos tmnpecia, 1, 309. 

Aca:MET&, Watchers, a kind of monks so called, 2, 343. 

ACOLYTHISTs, an order only in the Latin Church, 1, 313. 

forty-two of them in the Church of Rome, ibid. 

their ordination and office, 1, 314. 

the origination of their name from dxéAovOos, and the duties of 

their office, ibid. 

not the same as the more modern deputati and ceroferarii, 1, 315. 

Acrostics and AcroTELEUTICS in psalmody, 5, 17. 

Actors and Actressres. See STAGE-PLAYERS. 

Acts of the Apostles read in the fifty days of Pentecost, 5, 55; 75 330. 

Appress to the clergy of the Author’s day, 2, 315-317. 

ADELPHIANS, keeping Saturday as a fast, 7, 273. 

ADMONITION, preceding the lesser or greater excommunication, a part of 
church-discipline, 6, 83 and 84. 

ADULATION. See FLATTERY, 6, 474. 

ADULTERER, whether he might marry an adulteress after the death of 
her husband, 8, 42. 

ADULTERERs incapable of ordination, 2, 41. 

ADULTERESS, the husband of an, not to be ordained, 2, 203. 

ADULTEROUS WIFE, to be put away by clergymen, ibid. See also 7, 80. 

ADULTERY, how punished, 6, 408. 

ADULTS, what required of them in baptism, 4, 76. 

Apyta, and why so called, 3, 83. 

AipEsivus and FruMENT1UvS, the Apostles of India Interior, 3, 297-299. 

Arrica, the dioceses of, 3, 257-262. 

ArricaNn Cuurcu, had 460 dioceses in it, 3, 257. 

—— CHuRcHEs never subject to the Bishop of Rome, 3, 239-241. 















































i a i itt i 


of matter and information. 371 


AFRICAN PROVINCES, the appendix to them, 3, 428-437. 

AFTERNOON SERVICE, the ninth hour or three in the afternoon, 4, 552. 

Acapa&, why forbidden, 3, 188. See Love Feasts. 

AGAPETA, or Suveicaxrot, 2, 224; 7, 78. 

a name for nuns, 2, 409. 

AGBaRus and the people of Edessa, preached to by St. Thaddeus, 
3» 549-550. 

"Ayia ayiows, 1, 333 5 344- 

“Aytoy, the chancel, 3, 80. 

dyiy, the altar, ibid. 

Al@puoy, the churchyard or court before the church, 3, 55. 

*Axodovia, the order of prayers or liturgy, 4, 279. 

*Axpotnpid¢ervy, dismembering the body, how punished, 6, 394. See 
DISMEMBERING. 

*Axpowpevor, hearers, catechumens, and penitents so called, 3, 61. See 
AUDIENTES and HEARERS, 3, 453- 

ALBA, a surplice, 4, 497. 

ABI Crrario, 6, 465. 

ABs, Dominica in, 7, 327. 

Ass. See Wuire GARMENTS. 

A.Bus, the roll of the clergy, 1, 44. 

ALDERMANNI, a title of the Saxon kings, 1, 245. 

*Adecroupynoia, what, 2, 147. 

ALEXANDER SEVERUuS’s commendation of electing the Christian clergy, 
2, 9. 

ALEXANDRIA, bishop of, the greatest primate in the world, 1, 192. 

Council of, in 339, had almost a hundred bishops in it, 1, 193. 

ALIENATION of church-revenues not to be made but upon extraordinary 
occasions, 2, 187. 

and that, only by common consent of the bishop, clergy, and 
metropolitan, 2, 190. 

ALLEGIANCE to princes, as political parents, 6, 381. 

ALLEGORISTS, why Christians so nicknamed by the Millenarians, 1, 25. 

ALLELuIA, and Alleluiatici Psalmi. See HALLELUJAH. 

Ams given to the poor at church, 4, 517 and 518. 

ALTAR and HOLY TABLE, names indifferently used in the primitive 
Church, 3, go. 

in what sense the Ancients say they had no altars, 3, 92. 

bishops generally preached at the ascent of the altar, rather than 

from the ambo, 3, 68. 

generally inaccessible to all but the clergy, 3, 83. 

——— the laity in some ages allowed to communicate at the altar, 3, 84. 

placed at some distance from the upper end of the chancel, with 

the bishop’s seat behind it, 3, 89. 

— the names, holy table, mystical table, &c. 3, 93. 

made of wood till the time of Constantine, 3, 94. 

but one altar in a church, 3, 96. 

Bb2 



































372 General Index 


ALTAR, sometimes but one altar in a city, 3, 98. 

canopy of the altar called ciborium, 3, 100. 

the pyxe in process of time so called, 3, 102. 

why sometimes called sphera, lilia, and malum, 3, tot. 

when first the figure of the cross set upon the altar, 3, 103. 

Justinian’s inscription upon the altar of Sancta Sophia, 3, 153. 

~——-— bowing toward it, whether used in the ancient Church, 3, 195. 

—— kissing it, 3, 197. 

modern utensils of, 3, 110 and I1t. 

A.urTars, when first dedicated distinct from churches, 3, 185. 

private ones, diac rpdefat, in some churches, 3, 111. 

——w— portable ones, altaria portatilia, ibid. 

Autumn, devils why so called, 1, 319. 

AMBASIATOR, improperly used for apocrisiarius, 1, 367. 

”“AuBov, or Ambo, the reading-desk, 3, 66. 

AMEN! 5, 337- 

’Audidupa, the folding doors of the chancel so called, 3, 84. 

Amu tets for curing diseases censured, 6, 253. 

’Avaxayntnpta, houses of entertainment for the poor and strangers about 
the church, the deambulatorii recessus of Musculus, 3, 136. 

*Avaxropa and Basilice, Roman halls and courts of law turned into 
churches, 3, 8. 

"Avaépew aprov, offering of bread and wine in the eucharist, how far al- 
lowed to deacons, I, 253-257. 

ANATHEMA, the greater excommunication, 6, 87. 

MARANATHA, 6, 115-118. 

— with execration, 6, 118-125. 

’Avabnpara, dedications, and other ornaments of churches, 3, 147-155- 

*AvaOnpara and dvadéuara, distinguished, 3, 148. 

’Avaxepnral, anchorets and hermits, 2, 328. 

ANGARI4 and PARANGARIA, &c. 2,144. 

ANGEL OF PEACE, 5, 195. 

ANGELS OF THE CHURCHES, a name given to bishops, 1, 71. 

no worship of them in the religious service of the ancient church, 
4, 328-341. 

ANIMALIUM or ANIMARUM DESCRIPTIO, a tax so called, 2, 132. 

ANNUNCIATION, original of the festival of, 7, 375. 

ANTELUCAN ASSEMBLIES, original and order of them, 4, 566-573. 

ANTHROPOLATRE, man-worshippers, an abusive name given to the 
Catholics by the Apollinarian heretics, 1, 25. 

AntiocH, Council of, not an Arian Council, 7, 66-69. 

ANTIPHONAL, or alternate singing, 5, 13. 

ANTISTITES, a name given to presbyters as well as bishops, 1, 234. 

*Amaytirns Sudkovos, apantita diaconus, an imaginary name for an arch- 
deacon, I, 281. 

’"Adopicpos, excommunicatio minor, 6, 84. See ExcoMMUNICATION. 

mavredns, excommunicatio major, 6, 87. 



































ee ee ee 


of matter and information. 373 


Apiarivs, his famous case in the business of appealing from the African 
Church to Rome, 3, 240. 

ANTIMENSIA, what, 3, III. 

ANTIOCH, the dioceses of, 3, 281-284. 

ApocaLypsE. See REVELATION. 

ApocristAril, bishops’ residents at courts, 1, 365-367. 

ApocryPHa, read in some churches, not in all, 3, 4493 5, 77- 

APOCRYPHAL BOOKS, not to be published, 7, 70. 

APODYTERIUM, a vestry, 3, 130. 

’ArroheAvpeves, ordination given at large, without a local title, condemned, 
2,76; 2,267; 7, 48. 

Apotoeia SACERDOTIS, examples of, 5, 214. 

*Arodutixal, Letters Dimissory, 2, 269. 

APOSTATICS, a name of reproach cast upon the Catholics by the Nova- 
tians, I, 24. 

ApostaTEs to Judaism, how punished, 6, 270. 

to Heathenism, how dealt with, 6, 281-283. 

not to have benefit of sanctuary in the church, 3, 210. 

*Arroctoneiov, Apostoleum, a church, and why so called, 3, 14. 

AposTLEs, bishops at first so called, 1, 6o. 

Apostouica SEpDEs, a bishop’s see, 1, 62. 

the see of the primate, 1, 193. 

APosTOLici, metropolitans so called, 1, 193. 

heretics so called from a pretended imitation of the Apostles, 8, 9. 

AposTo tio order of the monks of Bangor, 2, 347. 

Aporactict, the same as the Apostolici, ibid. 

*Arroraédpevor, Renunciantes, Renouncers, certain monks so called, 2, 349. 

APOTELESMATICAL ASTRONOMY, 6, 239. 

APOTELESMATICI, certain astrologers, censured, 6, 240. 

ApPEALs from the provincial bishops to the metropolitan, 1, 186. See 
also 1, 84. 

from the metropolitan to a provincial synod, 1, 187. 

——— from the provincial synod to the patriarch, 1, 209. 

from the patriarch only to a general council, ibid. 

none from Africa to Rome, 3, 239; 7, 65. 

APPEARANCE OF EVIL, how to be avoided by the clergy, 2, 221. 

Apsis, the church-porch, 3, 60. 

more properly the place of the altar, 3, 86. 

Aavaril, different sorts of them, 5, 254-259. 

ARABIA, the dioceses of, 3, 271-273. 

the Immireni and Homerite there, 3, 294 and 295. 

bishops of the Saracens there, 3, 295-297. 

Arca Custos, I, 277. 

Arcani Disciptina. See DiscrpLinA ARCANI. 

ARCHBISHOPS, the ancient name for patriarchs, 1, 194. 

ARCHDEACONS anciently of the same order with deacons, 1, 273. 

their original, 1, 282-284. 



































34 General Index 


ARCHDEACONS elected by the bishop, and not made by seniority, 1, 273° 

often chosen the bishops’ successors, I, 274. 

to attend the bishop, and order the business of the inferior clergy, 
I, 275. 

——— to manage the church-revenues under the bishop, 1, 276. 

to assist the hishop in preaching, 1, 277. 

to assist in ordaining the inferior clergy, 1, 278. 

whether they had power over the whole diocese, 1, 280. 

why an archdeacon was called cor-episcopi, 1, 282. 

ARCHIMANDRITA, why the name of an abbot, 2, 351. See also 2, 270. 

ARCHIPRESBYTERI and SENIORES ECCLESI&, I, 242-246. 

Arcuivus, the register of bishops’ ordinations kept in the primate’s 
church, 1, 179. 

ARcHONTICI, who and why so called, 4, 16. 

heretics who rejected marriage, 8, 9. 

Arcus, the church-porch, 3, 60. 

’Apyias dixn, whereby idleness in beggars was an actionable crime, 6, 490. 

AREA, the same as atrium, 3, 55. 

churches so called, 3, 17. 

sepuliurarum, ibid. 

AriminuM, Council of, not an Arian Council, 2, 258. 

ARES, British bishops in the Council of, 3, 381. 

ARMENIA, Assyria, and Chaldea, the dioceses of, 3, 292-294. 

Arms not to be worn by refugees or others in the church, 3, 215. See 
also 3, 106. 

not to be carried by clergymen, according to the Council of Mas- 
con, 7, 76. 

Arr, or Donationes Sponsalitie 8, 49. 

ARToTYRIT&, heretics who offered bread and cheese in the eucharist, 
5» 259- 

AscEensIon-Day, its original, 7, 334. 

AscetTIcs, how they differed from monks, 2, 327. 

what the primitive ones were, 2, 319-323. 

what other names they were called by, 2, 327. 

ASCETRI&, a name for nuns, 2, 408. 

AscopRuT&, a sort of Gnostics, 4, 15; 5, 260. 

AsH-WEDNESDAY, when first added to Lent, 7, 106 and 389. 

called Dies Cinerum, Caput Jejunii, and Caput Quadragesime, 
7, 103 and 104. ; 

Asia Minor, the dioceses of, 3, 300-323. 

“Aoknots ypadixn, the exercise of letters, 2, 393. 

*Aomactikos oikos, the saluting-house, 3, 127. 

ASPERSION, or sprinkling, allowed in extraordinary cases, 4, 185. 

ASTROLOGERS denied baptism, 3, 88. 

cast out of communion, 6, 237-243. 

why called genethliaci, 6, 241. 

“Aovdos Tpdmefa, a name for the altar, and why, 3, 204. 















































of matter and information. 375 


AsyLus, places of sanctuary, their original from the time of Constan- 
tine, 3, 203. 

the altar the chief asylum at first; afterward the whole precincts 

of the church, 3, 204-206. 

what persons allowed to fly to it for sanctuary, 3, 206. 

public debtors denied the privilege, 3, 208. 

also Jews, 3, 209. 

also heretics and apostates, 3, 210. 

also fugitive slaves, 3, 211. 

and robbers, murderers, adulterers, ravishers of virgins, conspira- 

tors, 3, 213. 

the great abuse of modern asylums, 3, 214. 

no one to fly with arms to an asylum, 3, 215. 

*AréXeva Aecrouvpynudrwy, exemption of the clergy from civil offices, 2, 147. 

ATHEISTS, a name of reproach cast upon Christians, 1, 14. 

Atrium, the court before the church, 3, 55. 

Arrocia DE.iIctTa, 2, 118. 

AUDIENTES, an order of catechumens, 3, 453. 

—-— an order of penitents, 7, 98. 

their station in the church, 3, 61. 

AUDIENTIUM DocToR, the master of the hearers, or the catechist, 1, 344. 

Avueury, condemned, 6, 243. 

AvuGusTINE, St., his diocese forty miles long, 3, 258. 

AvAy, the court before the church, so called by Paul. Silentiar., 3, 551. 

AURICULAR CONFESSION, a novelty, 7, 115. 

AURUM TIRONICUM, a tax so called, 2, 135. 

PANNOSUM, also a tax, 2, 139. 

Avroxépada, the ancient name of metropolitans, 1, 216. 

Ave Maries, unknown to the Ancients, 4, 141. 

“Aégcoy, the word used in electing bishops, 5, 247-251. 

AxvuMITES, or Indians beyond Egypt, 3, 297-299. 

Azyma and AzyMITES, 5, 247-251. 



































B. 
BacKBITING and detraction, 6, 497. 
BaxayriBor, wandering clerks, 2, 270. 
BadAifew and Ballimathia, lascivious balls and dancing, how censured, 

6, 448. 

Baneor, apostolic order of the monks of, 2, 347. 
BanQvuETINnG in a church forbidden, 3, 187-189. 
Baptism, names of from its spiritual effects, 4, 1. 
indulgence or absolution, 4, 2. 
regeneration and unction, 4, 3. 
tdwp (wns and fons divinus, 4, 4. 
— daricpds, illumination, 4, 5. 
sacerdotium laici, ibid. 
salus, salvation, rnvixaita c@bnoopat, 4, 6. 

















376 General Index 


Baptism, mysterium, sacramentum, ibid. 

odpayis and signaculum, 4, 7-10. 

character Dominicus by Augustine, 4, 10. 

— the sacrament of faith and the sacrament of repentance, 4, 11. 
laver of regeneration, ibid. 

the great circumcision, dapor, xdpiopa Kupiov, munus, &c., 4, 12 
and 13. 

epddioy, or viaticum, 4, 13. 

redei@ous and reAer7, and why, 4, 14. 

ponors and pvotaywyia, the initiation, ibid. 

by water rejected by many ancient heretics, 4, 15-20. 

what the Messalians and the Euchites thought of it, 4, 21-26. 

of infants proved to be the primitive practice, by testimonies from 
Clemens Romanus, Hermes Pastor, Justin Martyr, the Author of the 
Recognitions, Tertullian, Origen, and Cyprian, with the Council of 
Carthage, 4, 52-66. 

not confined to the eighth day, as circumcision, 4, 66. 

nor till they were three years old, 4, 68. 

case of infants dying without it, 3, 488-494. 

supplied by martyrdom, 3, 476-481. 

by faith and repentance in catechumens, 3, 482. 

how far supplied by charity in the case of heretics returning to 
the unity of the Church, 3, 483-485. 

deferred in some Churches to the time of a festival, 4, 69. 

how, when one parent only was a Christian, 4, 70. 

whether the children of excommunicated parents might be bap- 
tized, 4, 71. 

exposed children, whose parents were unknown? 4, 72. 

whether the children of Jews or Heathens, 4, 73. 

the case of children born while their parents were Heathens, 4, 74. 
what required of adult persons in baptism, 4, 76. 

not to be given to the dead, 4, 47. 

nor to the living for the dead; and the Apostle’s meaning, of 
being baptized for the dead, (1 Cor.15,29,) 4, 48-52. 

granted to dumb persons in certain cases, 4, 77-79. 

to energumens in cases of extremity, 4, 79-81. 

not to be forced upon any against their will, 4, 82-84. 

not to be given to image-makers, stage-players, gladiators, racers, 
astrologers, magicians, charmers, wandering beggars, and other such 
criminals, till they quit such unlawful professions, 4, 84-90. 

not given to slaves without the testimony of their masters, 
4, 81, 82. 

yet given to slaves of Jews and heretics, together with their free- 
dom, 3, 211. 

in what case the military life disqualified a man for baptism, 
4, 90-93- 

not administered by presbyters without the bishop’s consent, 1,74. 





































































































of matter and information. 377 


Baptism, deacons allowed to baptize in some places, 1, 257. Comp. 9, 
6 and 18; 3, 372. 

in extraordinary cases not only deacons, but the inferior clergy and 
even laymen, 1, 258. See the controversy discussed in the Scholasti- 
cal History of Baptism by Laymen, forming the ninth volume of this 
edition. 

always administered in the name of the Trinity, and in no other 
form, 4, 26. 

deposition from the ministry for changing the form or manner, 











4, 60. 

the form, in the name of the Father, Son, and Holy Ghost, neces- 

sary to be used, 4, 27-30. . 

whether baptism in the name of Christ alone was ever allowed, 

4, 31-33- 

the form changed by Tritheists, Eunomians, and many other 

heretics, 4, 33-41. 

whether the Arians were guilty of the same innovation? 4, 41. 

whether any additions were made to the form in the Catholic 

Church? 4, 43. 

- why the question about the administrators is omitted, 4, 45. 

confined to no stated time in the age of the Apostles, 4, 112~115. 

nor to any particular place in those ages, 4, 115. 

confined to the baptisteries of the churches in succeeding ages, 

4, 116, 117. 

except in sickness or with the bishop’s license, 4, 117-119. 

Easter, Pentecost, and Epiphany solemn times of baptism, 4, 
IO5-II1I. 

——— in some places the festivals of Apostles and Martyrs, &c., were 
times for baptism, 4, 111, 112. 

———- unlawful reasons and pretences for deferring baptism, 4,97—-105. 

Lord’s Prayer used in baptism, 4, 243 and 483. 

of the renunciations, professions of faith and obedience, sponsors, 

unction, sign of the cross, consecration of the water, aspersion or 

sprinkling, dipping or immersion, white garments, kiss of peace, lights 

and tapers, milk and honey, washing the feet, and other ceremonies used 

in baptism. See under their several titles. 

esteemed the grand absolution or indulgence of the Church, 

7, 174-178. 

indelible character of baptism, what meant by it, 4, 10. 

clinic-baptism, of sick men upon a death-bed, allowed to be done 

by sprinkling, 4, 184-188. 

clinic-baptism makes men incapable of ordination, 2, 49. 

trine immersion practised for many ages, 4, 188-190. 

——w— the original of the practice, 4, tg0-192. 

when first altered, 4, 192-195. 

——— heretical baptism, as in the case of the Arians, allowed when given 
in due form, 4, 42. 



























































378 General Index 


Baptism, yet heretical baptism makes men incapable of ordination, 2, 50 ; 
7> 53+ 

——— crimes before baptism do not debar men from orders, 2, 48. 

——— why baptism administered chiefly at the bishop’s church, 3, 124. 

repetition of, used by the Marcionites, 4,252. See REBAPTIZING. 

married persons rejected from, by the same heretics, 4, 96. 

BaprisTERIES, buildings distinct from the church, 3, 116-119. 

different apartments in them for men and women, 3, 118. 

so large as to admit of Councils to sit in them, 3, 119. 

——— difference between a baptistery and a font, 3, 121. 

—— why called dariornpia, 3, 120. 

——— how anciently adorned, 3, 122 and 123. 

——— but one baptistery in a city at the mother-church, 3, 123-125. 

——v— illegal in oratories or private houses, 4, 117. 

BApTIZING OF BELLS, a modern invention, 3,146; 4, 46. 

Barrifdpevor and dwrifsuevor, the accepted candidates for baptism so 
called, 3,455. See ibid. n.58. 

BARBAROUS nations to have their bishops from Constantinople, 2, 27. 

Bacinevor oikor, houses of the clergy adjoining to the church, 3, 136. 

BasiLica#, Roman halls and courts of law, turned into churches, 3, 8. 

BASILIDIANS, condemned for using charms, 6,256. See ABRACADABRA. 

Baowikal mia, the beautiful and royal gates, opening into the nave or 
body of the church, 3, 64. 

BaTHING, forbidden to penitents in the time of their public penance, 
4, 108. 

-——-— of men and women promiscuously, censured, 6, 445-448. 

BaTus, Aovtpa and balnea, belonging to the church, 3, 136. 

——— these allowed to be places of refuge, ibid. 

BEARD, shaving it off forbidden the clergy, 2, 289. 

Bears, those who led them about to the delusion of the people, censured, 
6, 258. 

those who pretended that the paws of them, &c., were remedies 
against witchcraft, 6, 260. 

BnAa THs exkAnoias, what, 3, 84. 

BELLS, when first brought into the church, 3, 145. 

———— how church-assemblies were called before their invention, 3, 141. 

trumpets used in Egypt for the purpose, 3, 143. 

the hammer and mallet, &c., in the monasteries, 3, 143 and 144. 

——— the Popish custom of consecrating, anointing, and baptizing them, 
3> 146; 45 46. 

Byya or tribunal, a name for the chancel, the bishop’s throne, &c., 3, 79 
and 88, 

— the term derived from dvaBaivew, 3, 80. 

——— the reading-desk termed Biya yrworar, 3, 67. 

——— the meanings of rd&is rod Bnyaros and 7G Bhatt mpooayew, 1, 45. 

BeneEDIciITE, the hymn so called, or Song of the Three Children, its use 
in the church, 5, 41. 


























of matter and information. 379 


BENEDICTINE, the monks so called, their original in the year 530, their 
subdivisions, &c., 2, 345 and 346. 

BENEDICTIO and sapaGéors, a prayer so called, 5, 341. 

BrENeEDIcTION of bishops, I, 113. 

whence the phrase, Quibus omnis terra caput inclinat, 1, 114. 

BEssIS CENTESIM2, usury at eight per cent. forbidden, 2, 208. 

BesTIA.irty, how censured, 6, 431. 

BETHELIA, Domicilium Deorum, 3, 277. 

BIATHANATI, or bieothanati, self-murderers, how punished, 6, 393. 

a name of reproach cast upon Christians for their constancy in 
laying down their lives, 1, 18 and 19. 

Bisie. See Scriprure. 

BIDDING-PRAYER, the office of deacons, 1, 259. 

forms of bidding-prayers, 5, 217-222. 

BIOTHANATI, a term also applied to the primitive Christians, 1, 20. 

Biwrixol, Seculars, laymen so called in contradistinction to the clergy, 1,41. 

Birrvus and fipos, an account of it, 2, 295 and 296. 

BirTHDAYS not to be kept in Lent, 7,422. See NaTaues and Na- 
TALITIA. 

BisnHops, their original, and distinction from presbyters, 1, 46-48. 

their order superior to presbyters, 1, 48-51. 

of Apostolical institution, 1, 51-53. 

afterwards successors of the Apostles, 1, 61, 62. 

a catalogue of such as were ordained by the Apostles, 1, 53-59. 

at first all bishops called Apostles, 1, 60. 

hence a bishop’s see called Sedes Apostolica, 1, 62. 

variously called principes ecclesia, prepositi, mpocotdres, mpdedpor, 

€popo, principes sacerdotum, pontifices maximi, summi sacerdotes, pape, 

patres patrum, episcopi episcoporum, patriarchs, vicars of Christ, and 

angels of the churches, 1, 62-72. 

Their powers and privileges :— 

their independency of each other, 1, 99. 

most conspicuous in the African Churches, 1, 103-105. 

every bishop had power to form his own liturgy, 1, 100. 

to express the Creed in his own form, 1, tor. 

to appoint days of fasting in his own church, 1, 102. 

~——— and power to determine secular causes, I, 105. 2, 113-125. 

this power confirmed by the imperial laws, 1, 108. 

——— this power not allowed in criminal causes, nor in civil causes, but 
when the litigants agreed to take them for arbitrators, 1, 109. 

——— sometimes delegated this power to presbyters, ibid. 

——-— their privilege in interceding for criminals to the secular magis- 
trate, I, III. 

why they did so for some and not for others, 1, 112. 

——— benediction of the bishop, 1, 113, 114. 

the ceremony of kissing bishops’ hands, 1, 115. 

——— the custom of singing hosannas to them not approved of, ibid. 



























































380 General Index 


Bisuops, the form of saluting bishops per coronam, 1, 116. 

whether bishops anciently wore a mitre, 1, 117-119. 

the titles of sanctissimi, beatissimi, Sc., given to all bishops, 1, 119- 

——-— distinguished by their throne in the church, 1,'120. 

no exemption from the jurisdiction of bishops, 1, 86. 

monks subject to the bishop of the diocese, 1, 87. 

——— power not arbitrary, but a liberty allowed of appealing from them, 
1, 84-86. 

——— in the African Church, not to censure presbyters or deacons with- 
out the concurrence of some neighbouring bishops, ibid. 

——— magistrates also in matters of spiritual jurisdiction, 1, 88. 

——— their power wholly confined to spiritual jurisdiction, 1, 89-91. 

their privilege in granting Litere Formate to all persons, I, 91. 

their power in disposing of the revenues of the church, 1, 93, 94. 

—— — instances of private bishops acting as bishops of the whole Church, 
I, 97-99. 

not to alienate the goods of the church without the consent of the 

clergy and metropolitan, 2, 190. 

— not to be condemned but upon the evidence of two or three wit- 

nesses, 2, 1IO—I13. 

heretics not allowed to be evidence against bishops, 2, 111. 

———— nor excommunicate persons nor scandalous livers, 2, 112. 

false accusers of bishops to be excommunicated or deposed, 2, 113. 

——— not to be called into any secular court to give their testimony, 
2, 113-115. 

——— not obliged to give their testimony upon oath, 2, 115. 

— whether the single evidence of one bishop was good in law against 
the testimony of many others, 2, 116. 

——W— a bishop not to excommunicate any criminal upon his own single 
testimony, 6, 166-171. 

every bishop supposed to be a bishop of the whole Catholic 
Church, 1, 94-97. 

—— Their election and ordination :— 

——— to be elected by the provincial bishops, clergy, and people, 2, 
15 and16; 7,50and 51. 

——— this power not merely testimonial but judicial and elective, 2, 17. 

——— to be chosen within three months after a vacancy, I, 132. 

———— in some places a new bishop was chosen before the old one was 
buried, 1, 183. 

— to be chosen out of the clergy of the church to which they were 

ordained, 1, 124. 

— not to be ordained under thirty years of age, 1, 121-123. 

exceptions to this rule, 1, 125. 

——— to go through the inferior orders of the church before they attained 
episcopal ordination, 1, 126. 

yet deacons sometimes ordained bishops, though not previously 

ordained presbyters, 1, 128. 


















































of matter and information. 381 


BrsHops, in cases of necessity, chosen out of the inferior orders, 1, 129. 

sometimes ordained immediately from laymen, 1, 129-132. 

——— the case of Philogonius of Antioch, 1, 131. 

three bishops ordinarily required in the ordination of a bishop, 1, 

135-138. 

ordination of a bishop by another alone valid but not canonical, 

1, 138 and 139. 

the bishop of Rome not privileged to ordain alone, 1, 141. 

to be ordained in their own churches, ibid. 

not to be ordained in small cities, 1, 145. 

——— some exceptions to this rule, 1, 145-147. 

two bishops not to be ordained in one city, 1, 150-153. 

exceptions to this rule in some extraordinary cases, I, 153-155. 

——— opinions about two in a city in Apostolical times, one of the Jews, 
the other of the Gentiles, 1, 156. 

—~-— the case of coadjutors, 1, 157-160. 

rural bishops. See CHoREPISCcoPI. 

anniversary-day of a bishop’s ordination kept a festival, 2, gt. 
See NaTa.es Episcoporum. 

——— the form of ordination of bishops, 1, 141. 

———~— the prayer used at their consecration, 1, 142. 

how enthroned, the sermo enthronisticus, 1, 143. 

the litere enthronistice and the xowerixda ovyypdppata, 1, 144. 

Rules concerning them :— 

to reside at their Cathedral Church, 2, 273-276. See Court. 

not to remove from one see to another without leave, 2, 271-273. 

allowed to resign their sees for the good of the church, 2, 263-266. 

canonical pensions in such cases, 2, 266. 

to take place by seniority, 1,179. 

- obliged to attend provincial synods, 1, 188; 7, 89. 

not to travel without the Litere Formate of their primate, 1, 189. 
See also 2, 107. 

———— to breed youth up in their houses, as academies, for the service of 
the church, 1, 306. 

to entertain their fellow-bishops when travelling, 2, 104. 105. 

to honour them with the privilege of consecrating the eucharist, 

sitting in their throne with them, 2, 106. 

not to make exactions upon their people, 7, go. 

———— dying without children or nephews, to make the church their 
heirs, 2, 167. 

obliged to be constant in preaching. See PREACHING. 

to confirm. See ConFIRMATION. 

——-— to visit parochially. See Vis1raTions. 

to exercise discipline, to excommunicate, absolve, and grant in- 
dulgences. See the corresponding titles. 

——-— to consecrate churches, virgins, &c. See the corresponding 
titles. 
















































































382 General Index 


BisHops, peculiar ways of punishing delinquent bishops in the African 
Church, 7, 37. 

— liable to deposition for giving ordinations contrary to the canons, 

for neglecting the laws of discipline, for dividing their dioceses without 

leave, &c., 7, 86-90. 

— the design of Henry VIII. to augment the number of bishops in 
England, 3, 423-426. 

BisHOpRIcs, not to remain void for three months, 1, 132. 

longer vacancies in times of difficulty, 1, 134 and 135. 

reasons for sometimes erecting bishoprics in small cities, 1, 
147-150. 

BLASPHEMY, of apostates and lapsers, 6, 327 and 328. 

——— of heretics and profane Christians, 7, 329 and 330. 

~-—— against the Holy Ghost, and in what sense unpardonable, 6, 
331-359: 

Boop, eating of it sometimes forbidden, 7, 72. 

—— — clergy not to judge in cases of blood, t, 109; 7, 85. 

——w— discipline of the church never went so far as to shed blood, 6, 
72-81. 

Bopy, not to be mangled or dismembered, 2, 45-48; 6, 394. 

Bapodoxia, foolish talking and jesting with obscenity, censured, 2, 220. 
Compare 6, 449. 

Bopds avaipaxros, the holy table so called by Synesius, 3, 93. 

Booxs. See under Apocryphal, Heretical, Lascivious, and Heathen. 

Bockol, Grazers, monks so called from feeding on herbs, 2, 344. 

Bord, and Vota, an Heathen festival, condemned, 6, 231. 

BovAevral, corporation-men, not to be ordained, 2, 61. 

BowIng, in prayers, 4, 505. 6. 

toward the altar, 3, 195. 

Boy-BisHops, frequent instances in the history of the Papacy, 1, 123. 

BrEAD, common, not unleavened, used in the eucharist, 5, 247-251. 
See AzyMA. 

——— broken in the eucharist, and why, 5, 348-350. 

———— Day of Bread, a name for the Lord’s-day, 5, 5.40. 7, 236. 

BRIBERY censured, 6, 464. 

BripeGes, the clergy sometimes exempt from contributing toward them, 
2, 143. 

BRITAIN, the dioceses of, 3, 381-388. 

Britisu Cuurcu, its ancient liberties and independency, 1, 217 and 218. 
3 241-245. 

allegations of Schelstrate against the British liberties examined, 

3, 245-250. 

Church not founded by St. Peter, 3, 247. 

——— bishops at the Council of Arles, 3, 381. 

BromIA.tia, a Heathen festival, condemned, 6, 226. 

Brum or BRuUMALIA condemned, 6, 232. 

Bu.eariA, an independent see according to Balsamon, 1, 216. 























of matter and information. 383 


BurNING THE DeEap, not used by Christians, 8, 119-122. 

Buryinc IN CiT1Es, not allowed for the first three hundred years, 8, 
95-99. 

nor in churches for many ages after, 8, 103-106. 

first brought into the atrium or church-yard, and porches and 

porticos of the church, 3, 58; 8, 107 and 108. 

hereditary burying-places forbidden till the twelfth century, 8, 

112-114. 

the care of Christians in burying the dead, 8, 133. 

Christians usually buried by day, the Heathens by night, 8, 

125-132. 

with psalmody, 8, 142-146 ; 148-150. 

with prayers, communion, and funeral orations, &c., 8, 148. 

particular orders of men, Copiate and Parabolani, for burying the 

dead, 1, 335-337; 8, 142. 

penitents employed in burying the dead, 7, 111. 

what persons were denied the privilege of Christian burial, 8, 
167-171. See also 3, 474. 

—w— nothing to be demanded for burying the dead, 2,171-174. See 
more under CEMETERIES, CHURCH-YARDS, GRAVES, and FUNERALS. 
































&: 


Carr-Leon, the metropolis of the British Church, 1, 218; 3, 242. 

CaxcuaTIon of Easter. See Cycue. 

Ca.cuLatTors, enchanters, &c., decrees against them, 6, 258. 

Catt, the heathenish custom of offering a calf on New Year’s Day noticed 
by the Council of Auxerre, 7, 227. 

CaLumny censured, 6, 473-476. 

CamERa, the roof of a church so called, 3, 154. 

Campana, the name of a bell, first used by Bede, 3, 146. 

CANCELLARII, and why so called, 1, 355. 

CANCELLI, whence comes chancel, 3, 82. 

Canpipa Casa, Whitern in Scotland, the first British church that was 
built of stone, 3, 18. 

CaNDLEMAS-DAY, or The Purification of the Virgin Mary, a festival not 
known to the Ancients, 7, 376-378. 

CANDLESTICKS, made of precious substances or gold, 3, 108. 

Canon, a name for the Creed, 3, 497. 

——— the roll or catalogue of the clergy, 1, 44. 

FRUMENTARIUS, a tax so called, 2, 131-135. 

PascHALIs, a book so called, written by Hippolytus, 4, 392. 

Canonica INDICTIO, a tax so called, 2, 133. 

Canonicz. See EpisTto.a, 

virgins in the canon or roll of the church so called, 2, 398. 

CANONICAL HouRS of monks, 2, 379-385. 

for prayers, 4, 342-548. 














384 General Index. 


CANONICAL HOURS, what service was allotted to these hours in the 
fourth century, matutina or prima, tertia, &c. 4, 548-554. 

PENSIONS, in what cases allowed, 2, 266. 

ScRIPTURE, 5, 79-83. 

OBEDIENCE, due from presbyters to bishops, 1, 73. 

due from bishops to their primates or metropolitans, 1, 186-188. 

Canonicl, the clergy so called, 1, 44. 

EQUI, a tax so called, 2, 135. 

Yarra, psalte, 1, 333. 

CANONS OF THE CHURCH, to be read to men at their ordination, 2, 74-76. 

to be studied by the clergy, 2, 234-236. 

bishops subject to them, 1, 84-86. 

bishops liable to be censured and deposed for neglecting or trans- 

gressing them, 7, 86. 

contempt of them, a crime for which the laity might be excommu- 
nicated, and the clergy degraded, 6, 385. 7, 58. 

Canons REGULAR, their original, 2, 342. 

Canopy of the altar, 3, 100. 

CANTABRARII, a sort of conjurors, censured, 6, 259. 

CanTHARUS, the fountain before a church, 3, 56. 

Capita Tria, payment of taxes three times a year, once every four 
months, 2, 132. 

CariratTio Humana, the capitation tax upon men for their slaves, ibid. 

——— TERRENA, tax upon land, ibid. 

~—-—- ANIMALIUM, or ANIMARUM, tax upon cattle, ibid. 

CAPITATION-TAX imposed upon the clergy for their ecclesiastical pos- 
sessions, 2, 133-135. 

CaPiTis CENSUS, personal tribute, the clergy excused from it, 2, 128-131. 

——_—— the virgins of the church excused from it, 2, 407. 

CaPITOLINS, a name of reproach cast upon the Catholics by the Nova- 
tians for receiving such as went to sacrifice at the Capitol, 1, 24. 

CapTaToREs, men that flattered women out of their estates, censured, 6, 
476. 

Carrives redeemed by selling the plate of the church, 2, 187-190. 

CapuT JEJUNII and QuapRAGEsIM#&, Ash- Wednesday so called, 7, 103, 
104. 

CARACALLA, a cassock so called from Antoninus Caracalla, who first 
brought it into use among the Romans, 2, 299. 

CARDINALES ECCLESI&, the origin of Cardinals, &c. 1, 242-244. 

Cart Drt, beloved of God, believers so called, 1, 32. 

CaTacomss called crypte and arenaria, 8, 100-103. 

Karddoyos ‘Ieparixds, Catalogus Hieraticus, the roll of the clergy, 1, 44. 

CaTECHETIC SCHOOLS, I, 347. 

held in the catechumenia or in the pastophoria of churches, 3, 135. 

CaTECHISTS, no distinct order of the church, 1, 343. 

readers sometimes made catechists, 1, 344. 

why called vavroAdyo by some Greek writers, 1, 345. 









































of matter and information. 385 


CaTEcuists, when made so from readers, not allowed to teach publicly 
in the church, and why, 1, 346. 

the substance of the ancient catechisms, 3, 446 and 447. 

CaTECHUMENA, or catechumenia, xarexovpeva, Or kaTexoupeveia, the cate- 
chetic schools, 1, 346. 

the women’s galleries in the church, 3, 73. 

CaTECHUMENI PG@NITENTES, a class of catechumens according to Mal- 
donate, 3, 452. 

CaTECHUMENORUM Missa, 4, 262-265. 

SACRAMENTUM, what, 3, 469-472. 

CaTEcHUMENS, their age, 3, 443. 

how long they continued in that state, 3, 443-446. 

——-— their station in the church, 3, 61. 

admitted to the order of readers at Alexandria, 1, 327. 

divided into four orders, 3, 450-452. 

——— the e€wOotpevor, 3, 452. 

—— the dxpowpevor, 3, 453- 

the yovukXivortes, 3, 454- 

the Bamrifdpevor, porifdpevor, or competentes, 3, 455- 

——-— how the competentes were prepared for baptism, 3, 456-465. 

the ceremony called Ephphata, 3, 466. 

——— putting clay upon their eyes, ibid. 

who the electi among the competentes were, 3, 457. 

the exercises and instruction of catechumens, 3, 456-465. 

——-— allowed to read the Scriptures privately, 3, 448-450. _ 

———— and to hear the Scriptures and sermons in the church, 3, 453; 45 
262-265. 

— not allowed to hear or use the Lord’s Prayer until a little before 

baptism, 1, 34; 3,463. See Lorp’s Prayer. 

— not allowed to be present at any prayers in the church, save only 

such as were particularly called Prayers for the Catechumens, 5, 190-195. 

not allowed to be present at the celebration of any mysterious rites, 
or sacred ceremonies, 3, 551. 

——— nor allowed to hear discourses upon the profound mysteries of 
religion, I, 34. 

——w— reckoned but imperfect members of the church, 1, 29. 

the manner of their exorcism, 3, 457-460. 

how punished by the discipline of the Church upon offending, 3, 
472-474. See also DiscrPLine. 

CATHEDRAL, the name of the bishop’s church, where his cathedra or 
throne was set, 3, 87-89. 

church to be the place of the bishop’s constant residence, 2, 273- 





















































276. 
CaTHOLIC, the meaning and antiquity of the name, 1, g. 
CuurcH, how its unity was maintained, 6, I-9. 
——— CHURCHES, how distinguished from private oratories, 3, 6-8. 
——— customs to be observed, 6, 45-47. 
BINGHAM, VOL. VIII. cc 





386 General Index 


Caruo.iicus Diacceseos, a civil officer; Rationalis, the Emperor’s re- 
ceiver in a Roman diocese, 3, 249. 

Caupongs, fraudulent hucksters, censured, 6, 483. 

Causa Lucrativa and OnERosA, how they differ in law, 2, 145. 

CAUSES CRIMINAL, the clergy exempt from the civil magistrate in the 
lesser, 2, 122. , 

the clergy liable to the civil magistrate in the greater, 2, 123. 

ECCLESIASTICAL, to be ended in eccclesiastical courts, 2, 

108-110; 7, 65-69. 

PECUNIARY, between clergymen and laymen, to be heard in the 
civil courts, 2, 124. 

Cava, a city and diocese in Italy that had not above five hundred com- 
municants, 3, 425. 

CeIMELIARCHES, the same as chartophylax and custos archivorum, 1, 362. 

CEIMELIARCHIUM, one of the exedre of a church, 3,126. See also 
ibid. 200. 

CreLevusma, the Hallelujah! why so called, 5, 39 and 40. 

CELrIBAcy not required of the clergy for the first three hundred years, 2, 
67-74. 

and p1GAMy, laws of the Church respecting them, 2, 63-74. 

CELLS, private in the church, for people to read the Scriptures in, 3, 74. 

CELLULANI, monks so called from their living in cells, 2, 351. 

CEMETERY, a name used in common for a church and the grave of a 
martyr, 3,15; 8,94. 

consecration of cemeteries not very ancient, 8, 114. 

CENONES, an order among the Montanists, 1, 197. 

CENSERS, their antiquity questioned, 3, 109. 

Crensvurss of the Church. See DisciP.ine. 

Census Capitis and Census AGRoRUM, 2, 128. 

CENTENARIUS, a Officer presiding over a hundred monks, 2, 370. 

CENTENARII, certain conjurors so called, 6, 258-260. 

CENTESIM&, usury at twelve in the hundred, 2, 208. 

CrPHALZOT#, collectors of the capitation-tax, 2, 132. 

CEREI, wax candles. See Lamps. 

CEREMONIES, no necessity of their being the same in all parts of the 
Catholic Church, 6, 52-56. 

CEROFERARII, not the same with the acolythists of the ancient Church, 
I, 315. 

CERVOLO FACERE, an heathen custom of sacrificing a hind on new year’s 
day, censured, 7, 227. See n. 26. ibid. 

CHALD 1, the practisers of apotelesmatical astrology, 6, 240. 

CHANCEL, the place within the rails, 3, 82. | 

CHANCELLORS, a conjecture about their original in the Church, 1, 110. 

——— not the same with defensors in the primitive Church, 1, 354. 

CHARACTER, what meant by the indelible character of ordination, 7,13-16. 

——— what by that of baptism, 6, 63; 4, 10. 

Cuarti Det, believers so called. See Cart Det. 

















of matter and information. 387 


CHARIOTEERS denied baptism, 4, 86 and 87. 

— denied communion, 6, 212 and 213. 

Xdpiopa, a name for baptism, 4,4. See n. 12. ibid. 

Cuarity ScHoots set up in country churches by a canon of the sixth 
General Council, 3, 135. Compare 4, 359. 

Cuarms, for curing diseases censured, 6, 253. 

Jewish, phylacteries, &c. 6, 274. 

CHARTOPHYLAX, and CUSTOS ARCHIVORUM, I, 362. 

CueEEsE, offered with bread in the eucharist by heretics, called Artotyrite, 
5» 259- 

Xetpaduevor, energumens so called, 1, 322. 

different applications of the term, 6, 167-170. 

Xetpdderos, tunica manicata, 2, 298 and 299. 

Xetpoojpayrpa, a kind of gongs used before bells were invented, 3, 144. 

XeipoOecia and Xetporovia, how they differ one from another, 2, 88. 

Xetpobecia, confirmation, 4, 196-198. 

CueErvusicaL Hymn, or Trisagion, 5, 33-35- 

CHILDREN not to marry against the consent of parents, 6, 377-380; 8, 
26-28. 

——— not to become monks against the consent of parents, 2, 357; 6,376. 

not to be made monks against their own consent, 2, 357 and 358. 

——— dedicated to the service of the Church from their infancy, 1, 306 
and 307. See PARENTS. 

ordained readers in some instances, 1, 329. 

allowed to read the Scriptures at home, 4, 357-360. 

fathers not to disinherit their children for the sake of making the 

Church their heirs, 2, 170 and 171. 

the power of parents over their children in matters of life and 
death restrained by the Christian laws, 6, 375-377. 

CHILIARCHA, a sort of diviners, censured, 6, 259. 

CHIROMANCY condemned, 6, 243. 

Cuorepiscoprl, three different opinions about their order, 1, 161-164. 

———-— allowed to ordain presbyters and deacons by license from the city- 
bishop, 1, 164. 

to minister confirmation, 1, 165. 

to grant letters dimissory, ibid. 

to officiate in the presence of the city-bishop, ibid. 

—— to vote in councils, 1, 166. 

their power not the same in all times and places, ibid. 

——— how they were censured when they transgressed their duty, 7, 91. 

their power first struck at by the Council of Laodicea, 1, 167. 

~—— fifty chorepiscopi in St. Basil’s diocese, 3, 304. 

a chorepiscopus in Assyria with 250 clergy under him, 3, 294. 

CuorevT4, heretics keeping Saturday as a fast, 7, 273. 

Cuorvus, whence choir, the chancel so called in some canons, 3, 82. 

Curestus for Christus, and CurestTians for Christians, 1, 12. 

Xpicpa, a name for baptism, 4, 4. See n. 12. ibid, 

cc2 












































388 General Index 


Curist worshipped together with the Farner and Hoty Guost, 4, 
288-315. 

CHRISTEMPOREIA, simony, 2, 53. 

CHRISTIAN RULES commended by Heathens, 2, 191-193. Compare 2, g. 

CurIsTIANns, how called before they were so named, 1, 1-3. 

why called Tyvworckoi, I, 3. 

Ccopdpor and Xpicropédpor, 1, 4-6. 

not to take upon them the office of Heathen priests, 6, 208. 

heretics not reckoned Christians, 1, 29. 

catechumens only imperfect Christians, ibid. 

CHRISTOPHORI, a name given to Christians, 1, 6. 

Xpovira, Chronite, a name of reproach cast upon the Catholics by the 
Arians, I, 25. 

CHRYSARGYRUM, a tax so called, 2, 138. 

Cuurcu, geography of. See Norirra. 

—~--— state of conformed to that of the Roman Empire, 3, 219. 

CuurcHeEs, their names, forms, parts, ornaments, dedications, privi- 
leges, &c. :— 

the names eccclesia and é€xxAnovaornpioy, 3, I. 2. 

the names dominicum and xuptakdy, 3, 2-4. 

the term in Tertullian, domus columbe, 3, 4. 

the distinction between domus Dei, domus divina, and domus ec- 

clesie, 3, 5 and 6. 

— termed mpocevxrnpia and oikor evxrnpiot, oratories or houses of 

prayer, 3, 6-8. 

basilice and dyaxropa, palaces of the Great King, 3, 8 and 9. 

—-— when first called temples, 3, 9. 10. 

sometimes synodi, concilia, conciliabula, and conventicula, 3, 10-12. 

——— why called martyria, memoria, &c., 3, 13 and 14. 

why cemiteria, mense, and aree, 3, 15-17. 

why case, tropea, and tituli, 3, 17-20. 

of tabernacles, minsters, and less usual names, 3, 20-22. 

the distinction between ecclesia matrix and diwcesana, 2, 22-25. 

——w— Mr. Mede’s proofs of the existence of churches in the first three 
centuries, 3, 25-32. 

the only objection to the fact, 3, 32 and 33. 

further proofs, 3, 33-39. - 

——— their original from the time of the Apostles, 3, 27 and 28. 

forty in Rome before the last persecution, as mentioned by Op- 

tatus, 3, 35. 

the difference between those of the first ages and those that fol- 

lowed, 3, 39-44. 

Heathen temples and Jewish synagogues turned into Christian 

churches, 3, 44-50. e 

Roman basilice sometimes turned into churches, 3, 8 and'48. 

the Hadrianum at Tiberias so employed, 3, 49. 

how distinguished from private oratories or any other places of 

prayer, 3, 7- 










































































of matter and information. 389 


Cuurcues, Constantine’s munificence in building them, 3, 42-44. 

an account of Justinian’s church, called Sancta Sophia, 3,43; 50-52. 

all of wood in England till the building of Candida Casa at 
Whitern, 3, 40. 

——— wicker ones in Cyrene, according to Sulpicius Severus, 3, 41. 

of different forms, some oblong or dromical, some round, some 

square, some in the form of a cross, or figure of an octagon, 3, 50-52. 

of different situations, chiefly to the East, some to the West, 

North, and South, 3, 52-54. 

divided into several parts, a narthex, a nave, and a bema or sanc- 

tuary, 3, 54 and 55. 

had distinct apartments for men and women, 3, 70-74. 

had private cells called cubicula for meditating, reading the Scrip- 
ture, &c., 3, 74. 

had places also for the virgins and the widows, 3, 75 and 76. 

and a place in some for the awdciov, or magistrate’s throne, 3, 76-78. 

adorned with gifts of the people, called anathemata, 3, 147-150. 

—— with éxrura@para, and what they were, 3; 151. 

———— with gilding and mosaic work, called musivum, 3, 154. 

with inscriptions, 3, 152-154. 

with texts of Scripture written on the walls, 3, 152 and 76. 

——— with flowers and branches, 3, 169 and 170. 

not with images or pictures for the first three hundred years, 

3, 155-161. 

first brought in privately by Paulinus and others at the latter end 

of the fourth century, 3, 161-163. 

pictures of kings and bishops brought into churches about the 

same time, 3,163and164. See IMaGEs. 

what the Ancients meant by the consecration of them, 3, 171. 

the first authentic accounts of consecrations fetched from the 

fourth century, and the manner of them, 3, 172-176. 

the minister of consecration was the bishop in each diocese, 3,176. 

———— not built without the bishop’s leave, 3, 177. 

nor till the bishop had first made a solemn prayer on the spot, &c. 

3» 177-198. 

no necessity of a license from Rome fora bishop to consecrate, 3, 180. 

always dedicated to God, and not to saints, though sometimes 
named from saints or their founders, or other circumstances in the 
building of them, 3, 181-184. 

—— — not to be consecrated before they were endowed, 3, 185. 

bishops to exact nothing for consecrating, 3, 186. 

———— consecrations might be performed on any day, ibid. 

dedications of them celebrated as anniversary festivals, 3, 187. 

such festivals called encenia, 7, 368. 

not to be founded for lucre, 3, 420. 

———— kings laid down their crowns when they entered them, 3, 64 and 196. 

——— and left their arms and guards outside, ibid. 













































































390 General Index 


CHURCHES, no one to carry weapons into them when seeking sanctuary, 
3, Sts. 

men usually washed their hands on entering them, 3, 194. 

some put off their shoes, ibid. 

——— bowing toward the altar on entering, 3, 195. 

——— doors and pillars of them and altar kissed in token of love, 
3, 197 and 198. 

never put to any profane use, 3, 187-189. 

banqueting in them forbidden, 3, 188 and 217. 

——— what difference made between them and private houses, 3, 192. 

——W— used for private prayer and meditation, 3, 198 and 199. 

not to be delivered up to heretics, 3, 193. 

the safest repository for things of value, 3, 200-202. 

made asylums, or places of refuge, 3,203. See ASYLUM. 

——— alms given to the poor at the doors of churches. See ALMs. 

——w— but one altar ina church. See ALTAR. 

CHURCH-ASSEMBLIES, how called together before the use of bells, 3, 
141-145. 

how far Jews, Heathens, and Heretics might be admitted to church- 

assemblies, 3,62; 4,263. SeeMissa CATECHUMENORUM andSERMONS. 

DISCIPLINE. See DisciP.ine. 

LANDS not exempt from taxes, 2, 131-135. 

obliged to such burdens as they were tied to before their do- 

nation, 2, 136-138. 

LAws. See CANons. 

——— PLATE sold to redeem captives, 2, 187-189. 

REVENUES. See REVENUES. 

——— YARD, various names of, 3, 55. 

YARDS, people not allowed to bury in them till the sixth century, 
8, 1o9 and1io. See CemETeRIEsS, BuRIALS, FUNERALS. 

CisorivuM, the canopy of the altar, 3, 100. 

CiNnGULA, the belts of certain monks mentioned by Cassian, 2, 360. 

Circuitvs, the side aisles of a church, 3, 78. 

Circus, the games thereof censured, 4, 86 and 87. 6, 212 and 213. 

Ciry, the difference between it and a village, 3, 255. 

CLERGY, names, ordinations, revenues, privileges, &c. :— 

the reason of the name, 1, 43 and 44. 

how distinguished from the laity, 1, 38-42. 

what persons were properly so called, 1, 42. 

the name sometimes appropriated to the inferior orders, 1, 43. 

—— called canonici, ieparixol, raéts ieparixy, raéis ToD Bnparos, &ec. 1,45. 

their elections, ordinations, revenues, and discipline. See under 
those respective terms. 

—-—— obliged to entertain one another, when travelling with Litere 
Formate, upon necessary occasions, 2, 104 and 105. 

to give each other the honorary privileges of performing divine 

offices in their churches, 2, 106-108. 

































































of matter and information. 391 


CLERGY, not to sue one another, save only in ecclesiastical courts, 
2, 108-110. 

exempt from the ordinary cognizance of secular courts in ecclesi- 

astical causes, 2, 118-121. 

exempt also in lesser criminal causes from the same jurisdic- 

tion, 2, 122. 

not exempt in greater criminal causes, 2, 123. 

nor in pecuniary causes, 2, 124. 

exempt by the Gothic laws in France, 2, 109. 

——— not exempt by any divine right from taxes, 2, 126. 

exempt from personal taxes, or head-money, 2, 128-131. 

not exempt from taxes on land, 2,131-135. See also p. 136. 

exempt from other taxes, called aurum tironicum, equi canonici, 
chrysargyrum or lustralis collatio, metatum, superindicta, angarie and 
parangarie and cursus publicus, denarismus and descriptio lucrativorum, 
2,135. Also 138-142, and 144-146. 

——— exempt sometimes, not always, from contributing to highways 
and bridges, 2, 143. 

—w— exempt from all civil personal offices, 2, 147. 

exempt from all sordid offices, both predial and personal, 2, 
147 and 148. 

——— exempt from all curial or municipal offices, 2, 148-150. 

but clergymen possessed of private estates not exempt from such 

offices, and how the law respecting it was altered, 2, 151-157. 

laws relating to their life and conversation, 2, 197-200. 

church-censures more severe against them than others, 2, 200-202. 

laws relating to the exercise of the duties and offices of their 
function, 2, 228-261. 

——v—- other laws and rules which were outguards and fences to the 
former, 2, 261-290. 

laws relating to their studies, 2, 233-239. 

about piety and devotion in their public addresses to God, 

2, 239 and 240. 

their duty of attending the daily service of the church, 2, 241. 

——w— rules about their preaching, 2, 241-244. 

—-— about their private addresses and applications, 2, 244-249. 

about prudence and candour in settling controversies, 2, 250. 251- 

about their zeal in defending the truth, 2, 252-258. 

about their obligations to maintain unity, 2, 258-261. 

for what crimes they might be degraded, 2, 203. 7, 47-85- 

not allowed to relinquish their station without leave, 2. 261-266. 

not to remove from one diocese to another without Letters Dimis- 

sory, 2. 267-270. 

— laws against wandering clergy, 2, 270. 

obliged to residence, 2, 273 and 274. 

not to have pluralities or offices in two dioceses, 2, 276-278. 

not to take upon them secular employments, 2, 278-280. 
















































































392 General Index 


CLERGY, not to be tutors or guardians, 2, 280 and 281. 

——~— not to be sureties or pleaders at law, 2, 281. 

not to follow secular trades or merchandise, 2, 281-283. 

——~— exceptions and limitations of that rule, 2, 283-287. 

not to converse with Jews or Gentile philosophers, 2, 287. 288. 

laws relating to their habit, 2, 288-290. 

how far their habit distinguished them from laymen, 2, 292-295. 

their tonsure, and how it differed from that of the Romish Church, 

2, 290 and 201. 

their corona clericalis, whence called coronati, 2, 291 and 292. 

a particular account of the dirrus and pallium, garments not pecu~- 

liar to the clergy, 2, 295-297. 

questions about the colobium, dalmatica, &c. 2, 297-301. 

not to read heretical books but upon necessary occasions, 
2, 236-2309. 

——— deserting their station, to forfeit their estates to the Church, 2, 170, 

dying without heirs, their estates to fall to the Church, 2,167and 168. 

——-~ in some churches lived all in common, 2, 186 and 187. 

voluntary poverty chosen by some of them, 2, 214-216. 

no law to compel them to part with their temporal possessions, 
2, 216-219. 

——— not allowed to grow rich out of the church-revenues, 2, 219. 

——— not required to remain single. See CeLiBacy. 

CuERIct, the inferior orders sometimes so called, 1, 43. 

CuLIDOMENTI, a corruption from Clydonizomeni according to Dodwell,7,168. 

CLINIC BAPTISM, in what cases allowed, 4,185. See BAPTISM. 

CuInIcs, not to be ordained, 2, 49. 

Cioaca, the font so called according to Du Fresne, 3, 122. 

Croca, a bell, wt clocas non baptizent, 3, 147. 

CiotstERs of the church, 3, 55. 

CLOTHING, promiscuous of men and women, censured, 6, 450-452. 

CiyYDoMENI and CLYDONIZOMENI, energumens vexed with evil spirits, 
47,168. See Xemafcuevos and HYEMANTES. 

CoapsutTors, and who they were, 1, 157-160. 

Ca:LIcoL&, a mongrel sect between Jews and Christians, 6, 272. 

Ca@METERIA, burying places so called, 3, 15; 8,94 and 95. 

Ca@nosiTZ&, a name of monks, 2, 329. 

CoHoRTALES, apparitors of judges, not to be ordained, 2, 57. 

Corn, falsifiers of it how punished, 6, 470. See SrELLIONATUS. 

CoLLATIO SPECIERUM, what, 2, 133. 

Cout.ectA, the collect, and why so called, 5, 227-232. 

CoL.EGIATI, the chiefs of corporations so called, 6, 259. 

CoLLIGERE ORATIONEM. See CoLuecta. 

CoLLyRIDIANs, and their women-priests, 1, 293. 

CoLoBiIvM, a garment worn by bishops and presbyters, 2, 297. 

Co.uMB4&, the silver and golden doves which hung over the baptistery 
and the altar, 3, 101 and ro2. 






































of matter and information. 393 


Comess or LecTIONARIUM, the calendar of lessons, 5, 54-62. 

CoMMENDATIONES or Ilapa@écets, prayers so called, 5, 229; 8, 149. 

CoMMENDATORY LETTERS given to strangers, 7, 25-29; I, 91-93. 

CoMMUNICATIVE LIFE among the monks, how distinguished from the 
renunciative life, 2, 366 and 367. 

among the clergy, 2, 185-187. 

ComMunIo ECCLESIASTICA, the proper notion of it, 7, 1-3. 

LAICA, 5, 408; more fully at 7, 8-12. 

PEREGRINA, 2, 108; 5, 408. More fully at 7, 21-32. 

PRESANCTIFICATORUM, 5, 388-391 and 412. See Missa and 
PRASANCTIFICATA. 

Communion, how different churches maintained it one with another, in 
faith, worship, discipline, &c. 6, 37-49. 

not to be broken for difference of ceremonies in different churches, 

6, 40. See also more fully at 6, 52-56. 

in both kinds given to all, 5, 405-415. 

in one kind only reckoned sacrilege, 6, 317 and 318. 

received in both kinds and the elements distinctly, 5, 415-420. 

received sometimes standing, sometimes kneeling, but never sit- 

ting, 5, 420-425. 

every Lord’s-day, and twice or thrice a week, and every day in 
some churches, 5, 536-551. 

——W— when first reduced to three times a year, and when to once a year, 
5s 551-553- See also 3, 417. 

what attempt was made at the Reformation to restore frequent 
communion, 5, 553-555: 

——— what should be done to reduce it to the primitive standard, 5, 556. 

weekly among the monks of Egypt, 2, 384. 

ComMuNION-cUuP of glass, wood, silver, &c. 3, 105-107. 

PLATE sold to redeem captives and relieve the poor, 2, 187-190. 

CLOTH, 3, 104 and 105. 

TABLE, several names for it, 3,93. See ALTAR. 

CoMMUNITY OF GooDs, as taught by heretics, censured, 6. 453. 454- 

OF WIVES, as taught by Simon Magus and other heretics, 8, 1-4. 

a calumny which arose from it, 8, 4-6. 

the doctrine fetched from the dregs of Gentilism, 8, 6-8. 

CoMMUTATION OF PENANCE, not allowed, 6, 129. 

ComMPpETENTES, the order of catechumens, the immediate candidates of 
baptism, 3, 455-466. 

prayers for them, 5, 201-203. 

why they went sometime veiled before baptism, 3, 465. 

CompuTaATION oF Easter. See Cycue and Easter. 

ConcHULA BEMATIS, another name for the apsis, 3, 86. 

Concri1a, ConcILIABULA, and CoNVENTICULA, ancient names of 
churches, 3, 11 and 12. 

ConcuBINAGE condemned, 6, 418-421. 

in what sense allowed, 4, 93-96; 6, 421. 

































































394 General Index 


ConcuBINE, how in one sense she differs legally nothing from a wife, 
4,943 6, 421. 

they who marry concubines not to be ordained, 2, 62. 

ConFrEssio or MEMORIA, a church so called when taking its name from 
some confessor or martyr, 3, 13. 

CoNnFESSION OF SINS, how far required in baptism, 4, 141-143. 

AURICULAR, not imposed, 5, 504-507; 7, 115-129. 

PRIVATE, required in some cases, 7, 129-137. 

AT MORNING PRAYER, before beginning public service, 5, 3 

Psalm of Confession, 4, 570. 

CoNnFIRMATION, no sacrament distinct from baptism, 4, 203-207. 

how far necessary, 4, 231-234. 

the office of bishops, 4, 208-217. 

—~—— performed by them in country-churches, 3, 387. 

ministered by presbyters in some cases, 3, 213 and 214. 

ministered immediately after baptism, 4, 196-198. 

——— ministered to infants, as well as to adults, 4, 198-202. 

ConsuRoRs censured, 6, 260-265. 

CoNSANGUINITY, persons not to marry within the prohibited degrees 
thereof, 8, 24-26. See IncEst. 

CoNSECRATION OF CHURCHES, 3, 171-176. See CHURCHES. 

——— OF WATER IN BAPTISM, made by prayer, 4, 166-171. 

OF THE EUCHARIST, made by prayer, 5, 297-305. 

OF THE EUCHARIST, in what sense allowed to RORY 254-257- 

——— oF viIRGINS. See VIRGINS. 

——— OF MINISTERS. See ORDINATION. 

CoNSISTENTES, co-standers, the fourth order of penitents, 3, 69; 7, 100 
and rol. 

Consistory of bishop and presbyters, 1, 225-228 ; 230. 

CoNnSTANTINE’S munificence in building churches, 3, 42-44. 

——-— liberality to the clergy, 2, 165. 

ConvVENTICULA, churches so called, 3, 12. 

CopiatTa#, or laborantes, officers taking care of funerals, 1, 335-337; 
8, 142. 

CorBAN, the treasury of the church, 2, 158 and 159. 

Cor-EPISCOPI, a name of the archdeacon, 1, 281-282. 

Corn, allowed annually to the clergy out of the emperor’s exchequer, 2, 
165, and 166, 

CoRNELIANS, a name of reproach cast upon the Catholics by the Nova- 
tians, I, 24. 

CoRONA CLERICALIS, what it was, 2, 291 and 292. 

FUNERALIS, not used among Christians, 8, 147.° 

———  NUPTIALIS, 8, 74-76. 

PRESBYTERII, the presbytery sitting round the bishop, 1, 224. 

SACERDOTALIS, and the formula of per coronam, 1, 116. 

VIRGINUM, their coronet or mitre, 2, 404. 

CoRON OBLATIONUM, the communion-loayes, 5» 253- 















































of matter and information. 395 


CoronatI, clergymen, why so called, 2, 291 and 292. 

Heathen idolaters wearing garlands, 6, 208-210. 

CoroNATI DIES, crown-days, éoprat bedarerra, 3, 64 and 65. 

CoRPORAL PUNISHMENT of the inferior clergy and monks, 2, 372; 6, 
171 and 1723 7, 44. 

CoRPORATION-MEN or curiales not to be ordained, 2, 58-61. 

Councits. See Synops. 

Court, bishops not to appear at court without the emperor’s leave, 2, 
273 and 274. 

CousIN-GERMANS allowed to marry one with another, 6, 414 and 418; 8, 
24 and 26. 

Covetousngess, how censured, 6, 506. 

CREATURE, no worship paid to the creature in the ancient Church, 4, 
324-328. 

—-— swearing by the creatures censured, 6, 357-360. 

Creep, the rule of faith, 6, 1-9. 

why called symbolum, 3, 495-497- 

why xavoy and regula fidei, 3, 497 and 498; 6, 4. 

why pd6npa, ypdppa, and ypadn, 3, 498-500. 

chiefly used in baptism, 3, 542-545. See also 2, 338. 

when first it was taken in to be a part of the daily liturgy of the 

Church, 5, 42 and 338. 

every bishop had power to frame his own creed, keeping to the - 

analogy of the common faith, 1, 100. 

collection of the ancient creeds, 3, 511-550. 

——— fragments of the creed of Irenzeus, 3, 511-513. 

—— Origen’s creed, 3, 514 and 515. 

fragments of Tertullian’s, 3, 515-518. 

fragments of Cyprian’s, 3, 518. 

the creeds of Gregory Thaumaturgus, 3, 519-521. 

——— that of Lucian the martyr, 3, 521-525. 

that of the Apostolical Constitutions, 3, G26-¢28, 

that of Jerusalem, 3, 528. 529. 

that of Ceesarea in Palestine, 3, 530. 

those of Alexandria and Antioch, 3, 531. 

the Roman commonly called The Apostles’ Creed, 3, 532-534- 

the origin of the Apostles’ Creed, 3, 500-504. 

several creeds, differing in form, not in substance, used by the 

Apostles, 3, 505. 

what articles were contained in the apostolical creeds, 3, 506-511. 

the creed of Aquileia, 3, 534 and 535. 

the Nicene, as first published, 3, 535-538. 

as completed by the Council of Constantinople, 3, 541. 

its use in the Ancient Service of the Church, 3, 542-545. 

the creeds of Epiphanius, 3, 538-541!. 

the Athanasian, 3, 546-549. 

the creed which Thaddeus preached to Agbarus, 3, 549 and 550. 
















































































396 General Index 


CriMEN and pEccATwM, how distinguished by St. Austin, 2, 202; 6,182. 

CRIMINAL CAUSES of the clergy in great matters, brought before the 
civil magistrate, 2, 123. 

—~— in lesser causes, determined by the bishops and their synods, 2, 122. 

CRINITI FRATRES, monks with long hair, censured, 2, 359. 

Cross, the sign of, used in making catechumens, 3, 442. 

also frequently in the rites of baptism, 4, 161 and 162; 4,171. 

hands lift up in the form of a cross in prayer, 4, 511-513. 

sign of the cross used in the consecration of the eucharist, 5, 289. 

and in the ordination of presbyters, 1, 239-242; 2, 89. 

crosses of wood worn by some monks out of ignorance and 

superstition, 2, 362. 

when first set upon the altar, 3, 103. 

Crypts, catacombs so called, and why, 8, 100. 

CusIcuLaA, cells for reading the Bible in, &c., parts of the catechwmenia 
of a church, 3, 74. 

Cucu.ut, monks’ cowls, 2, 360. 

CutéuMELLUM, a silver flagon, 3, 107. 

CuLDEEs, mentioned by Bishop Lloyd, 2, 375. 

Cup, in the communion, given to all persons, 5, 405-415. See Commu- 
NION IN ONE AND BOTH KINDS. 

Cups of glass, wood, silver, &c. 3, 105-107. 

CurRIAL offices not imposed upon the clergy, 2, 148-151. 

CuRIALES, corporation-men, termed BovdXevrat by the Greeks and municipes 
or minor senatus by the Latins, 2, 61. 

not to be ordained, 2, 56-61. 

——— not to become monks, 2, 352 and 353. 

Curi TRADI, what kind of punishment, 7, 17-19. 

CuRSORES ECCLESIA, or Ocddpopnur and OcomperBirat, 3, 142. 

CURSUALES EQUI, or paraveredi, 2, 144. 

CursuSs ECCLESIASTICUS, the form of divine service, 4, 274 and 275. 

PUBLICUS, 2, 144. 

CusTODES ECCLESI&, 1, 361. See Qiconomus. 

LOCORUM SANCTORUM, ibid. 

Customs of the Universal Church to be received by all, 6, 45-47. 

of every particular church to be submitted to by all its members, 
2, 26-35. 

Custos ARCHIVORUM, and CHARTOPHYLAX, I, 362. 

Cyc ue of Easter, 7, 309-317. 

Cyprus, its ancient liberties and independency, 1, 216. 

the dioceses of, 3, 283. 

CyRILLIANS, the orthodox so called by the Nestorians, 1, 24. 



































D. 


AAIMONIZOMENOI, demoniacs, a name for the energumens, 1, 322. 


DALMATICA, yxetpdderos, or tunica manicata, a garment with sleeves, 2, 
298 and 299. 


of matter and information. 397 


Dancing, if lascivious, censured, 6, 448-450. 

DEAcONESSES, of apostolical institution under the names of d:dxovo, 
mpeaBurides, vidue, and ministre, 1, 284 and 285. 

to be chosen out of the widows or virgins of the Church, 1, 

285 and 286. 

to be forty, fifty, or sixty years of age, 1, 286-288. 

— to be the wives of one man, 1, 288. 

how ordained, whether by imposition of hands, 1, 289-292. 

not consecrated to any office of the priesthood, 1, 292 and 293. 

Compare 5, 107-110. 

their various offices, 1, 294-297. 

how and when the order came to be extinct, 1, 297-299. 

Deacons, one of the sacred orders of the Church, 1, 246-248. 

in what sense called priests by Optatus, 1, 235-238. 

commonly distinguished from priests and presbyters by the names 

of imnpera, ministri, and Levite, 1, 248 and 249. 

form of ordaining them, 1, 249 and 250. 

their office to take care of the utensils of the altar, 1, 250. 

to recite the names of such as made oblations at the altar, 1, 251. 

Compare 5, 245 and 246. 

to read the Gospel, 1,252. Compare 5, 63 and 64. 

in what sense to offer the bread and wine in the eucharist, 1, 253. 

not to consecrate the eucharist, nor minister it to a presbyter, 1, 

254-257- 

allowed to baptize, 1, 257 and 258. 

to bid prayers in the church, and direct the people in all solemn 

offices, 1, 258-260; 5, 217-227; 286 and 464. 

to dismiss the people with the solemn form of words, ’AmoAveGe 

év eipyyn, Go in peace, 5, 466. 

to preach in the absence of presbyters by authority of the bishop, 

I, 260-262 ; 5, 89-101. 

allowed to suspend the inferior clergy, and to absolve penitents in 

cases of necessity, 1, 262 and 263; 7,214. 

to sit as representatives of bishops in general Councils, 1,263 and 264. 

and to vote in some provincial Councils, ibid. 264. 

empowered to rebuke and correct offenders during divine service, 

1, 264 and 265. 

performed all the offices of the inferior orders before the rise of 

those orders in the Church, 1, 266. 

the doorkeepers in the time of the oblation, ibid. 

the number of seven deacons always retained in the Church of 

Rome, 1, 269 and 270. 

to inform the bishop of the misdemeanours of the people, 1, 268. 

the bishop’s eyes, mouth, angels, &c., ibid. 

——— the bishop’s suhb-almoners, 1, 267. 

not to be ordained before the age of twenty-five years, 1, 270. 

how they paid respect to the presbyters and the inferior clergy to 

them, 1, 271 and 272. 

























































































398 General Index 


Deap, laws for protecting their bodies, 8, 171-186. 

the relics of not to be kept above ground, but to be buried, 8, 

180 and 181. 

their relics not to be worshipped, 8, 181-185. 

not to be baptized, nor others for them, 4, 47-52. 

of baptizing for them, 4, 48-52. 

the kiss of peace not to be given to them, 8, 154-156. 

the eucharist not to be given to them, 5, 400; 8, 155. 

not to be put in the coffin with them, 5, 401; 8,155. 

sometimes offered at the time of their burial, 8, 150, 151. 

prayers for them, 5, 309-317. 

upon what grounds the Ancients prayed for them, 5, 317—-327- 

formularies of prayer for them, 8, 151-154. 

-———— almsdeeds added to prayers for them, 8, 156. 

how excommunication was inflicted after death, 6, 173-175. 

how absolution was given after death, 7, 209-211. 

Deans in cathedral churches much of the same nature with the old archi- 
presbyteri, 1, 242-244. 

DeEsrors, public denied the benefit of sanctuary, 3, 208 and 209. 

refusal of paying just debts censured as theft, 6, 458 and 459. 

DECANI CoPIATA&, officers attending funerals, 1, 338 and 339- 

Decanica, prisons belonging to the church, 3, 128. 

DECANORUM corPUS, military officers belonging to the emperor’s palace, 
I, 338. 

Decanus, an officer set over every ten monks, and his duties, 2, 370. 

Drcim&, the emperor’s tribute so called, 2,179. See TiTHESs. 

DrEcuMANI, tax-gatherers so called, ibid. 

DeEcuRIONES, common-council-men not to be ordained, 2, 58-61. 

DEDICATION oF CHURCHES, 3,171-176. See more under CHURCHES. 

DereEnsorgs, lawyers, their extortion censured, 6, 467-469. 

PAUPERUM, I, 349. 

——— ECCLESIA, I, 349-351. 

Derensors, both clergymen and laymen, 1, 351-353. 

called éxd:cor and éxxAnovéxdixoe by the Greeks, 1, 353. 

whether mpoordrns be another Greek name for defensor,.1, 354. 

not the same as chancellors in the primitive Church, ibid. 

nor their office that of our modern chancellors, 1, 355 and 356. 

——-— not originally invested with any spiritual power over the clergy, 
I, 351. 

marriages sometimes made before them, 8, 61. See also under 
MARRIAGE. 

DEGRADATION and EXCOMMUNICATION, sometimes both inflicted on 
delinquent clergymen, 2, 200-201 ; 7, 5-8. 

sometimes only partial, from an higher order to a lower, loss of 

seniority, &c., 7, 35-42. 

TOTAL, for what crimes inflicted, 2, 202-208 ; 7, 47-5 z. 

clerks after total degradation seldom restored by penance to their 

orders, 7,55 and 56. 







































































of matter and information. 399 


Demontacs. See ENERGUMENS. 

DENARISMUS, a tax so called, and why, 2, 146. 

Denarivs, the offering of a penny; when first brought into the eucha- 
ristical oblation, 5, 251. 

DENpDROPHORI, a sort of heathen conjurors, 6, 259. 

DESCRIPTIO ANIMARUM, a tax so called, and why, 2, 132. 

LUCRATIVORUM, a tax so called, and why, 2, 145. 

DESERTERS OF THE CLERICAL LIFE, how punished, t, 307 and 308. _ 

to forfeit their estates to the Church, 2, 170 and 262. 

OF RELIGION. See APOSTATES. 

DEsPERATI and PARABOLARII, names of reproach cast upon Christians, 
I, 20and 21. 

DETRACTION, how censured in the clergy, 2, 219-221. 

— how censured in the laity, 6, 497-500. 

Acfapevy, a name for the font, 3, 122. 

Adxovot, mpecBurides and ministre, deaconesses, I, 285. 

Draconissa, a deacon’s wife, 1, 299. 

D1aPsaLMa, what, 5, 17. 

Dice, playing at, forbidden to the clergy, 7, 77. 

DipuMARII, officers of Apollo Didumeeus, 6, 259. 

Dieamists, excluded from ordination, 2, 63. 

——— which sort of them excluded from communion, 5, 399. 

Dieamy and celibacy, laws of the Church respecting them, 2, 63-74. 

DIMIssoRY LETTERS granted by the bishop, 1, g1 and 92. 

——— granted by the chorepiscopi, 1, 165; 2, 267-270. 

necessary for the clergy removing from one diocese to another, 7, 
63 and 70. 

Dinotuvus, abbot of Bangor, his famous defence of the liberties of the 
Britannic Church against Austin the monk, 1, 217 and 218; 3, 245. 

DIocESAN EPISCOPACY, proved from the ancient canons, 3, 386 and 387. 

Diocese, questions about the original use of the term, 3, 249. 

——— taken for a patriarchal district, ibid. 

when first applied to episcopal sees, 3, 253. 

St. Austin’s forty miles long, 3, 258. 

Theodoret’s had eight hundred parishes in it, 3, 288 and 289. 

several cities in one diocese, 3, 323. 

St. Basil’s had fifty chorepiscopi in it, 3, 304. 

—— — in what sense the whole world but one, 1, 96. 

——— no clerk to leave his own diocese without license from his bishop, 
2, 267-270; 7, 63. 

why a diocese was sometimes called aravpomryior, 3, 178. 

Dioceses of the Ancient Church, 3, 251-388. See under Arrica, 
Eeyprt, East, &c. 

anciently called parechie, 3, 251. 

the thirteen of the Roman Empire, 3, 221 and 222. 

——— MAJORES, in the Council of Arles, explained, 3, 248. 









































400 | General Index 


DriocgsEs, conformed to the limits of a Roman city, 3, 254-256. 

——— not generally so large in nations of the first conversion, as in the 
middle ages of the Church, 3, 256. 

——— large dioceses to be divided, 3, 371. 

——-— not to be divided without leave from the primate, 7, 88. 

———— four hundred dioceses in Asia Minor, 3, 302 and 303. 

-——— — three hundred dioceses in Italy, 3, 333-338. 

——— in Italy confined to the walls of small cities, 3, 423. 

no clerk to hold benefices in two dioceses, 2,276-278. See more 
under PLURALITIES. 

DiacESANA ECCLESIA, put for the parish-church, 3, 23 and 411. 

Dionysius the Areopagite, the first bishop of Corinth, 1, 59. 

DipPiING or IMMERSION, used in baptism, 4, 182-184. 

——— thrice, or trine immersion, 4, 188-192. 

——-— when first the Church allowed any alteration in the practice 4, 
192-195. 

Diprycus, an account of them, 5, 327-330. See also 6, 173. 

—~— read at the ambon of the church, 3, 68. 

——— erasing a man’s name out of them the same as excommunication 
after death, 6, 173-175. 

— restoring a man’s name to them the same as absolution after 
death, 7, 209-211. 

DIscIPLINA ARCANI, 3, 158. 

DisciPLINE OF THE CHURCH, a mere spiritual power, 6, 64-72. 

——w— sometimes assisted by the secular power, ibid. 64; 7, 17. 

——— yet never so far as to proceed to shedding of blood, 6, 72-81. 

infringes no man’s natural or civil rights, or the magistrate’s 
power, 6, 81-83. 

——— but consists in admonition, suspension, excommunication, 6, 
83-89. 

——— corporal punishment a part of discipline for inferiors and minors, 
2,372; 6, 171-1733 7, 44-46. 

—~—w— of the clergy, how different from that of the laity, 7, 1-3. 

chiefly managed by the bishop, though sometimes committed to 

presbyters and to deacons also, 7, 212-214. 

— bishops liable to be deposed for neglect of discipline, 7, 87. 

See ExcoMMUNICATION, ANATHEMA, SUSPENSION, DEGRAD- 
Inc, Communtio Laica, and ComMuUNIO PEREGRINA. 

DisEAsEs, not to be cured by charms, amulets, phylacteries, &c., 6, 253- 
260. 

DISMEMBERING THE BODY, censured as a lower degree of murder, 6, 
394 and 395. 

disqualifies men for orders, 2, 45-48. 

DIVALE PR&CEPTUM, DIVALIS LEX, and CONSTITUTIONES DIVALES, 
the emperor’s edicts, 3, 5. 

DivinaTIon, and the several kinds of it, 6, 237-251. 























of matter and information. 401 


DIVINE SERVICE, anciently called generally missa, whence mass, 4, 267— 
271. 





in what sense called sacrificium, sacramenta, and cursus publicus, 

4, 271-275. 

other ancient names for it, 4, 275-278. See also Lirurey. 

DIVINE WoRSHIP, not given to any creature, 4, 324-341. 

nor to the host in the eucharist, 5, 234-259. 

Divisio MENsuRNA, the monthly dividend of the clergy, 2, 159. 

Divisions of the Empire and the Church, 3, 218-250. 

Divisory Lots, harmless when applied to things in our own power, 
6, 247. 

Divorce, lawful in case of fornication, 8, 80-82. 

allowed for other crimes by the civil law, 8, 85-93. 

whether a person might marry after a lawful one, 8, 35-42. 

marrying after an unlawful one, how censured, 6, 421-427. 

they, who marry women divorced, not to be ordained, 2, 62. 

nor they, who divorce themselves from their wives, 2, 65-67. 

Doctor AuDIENTIUM, the catechist, 1, 344. 

Doema, an ancient name for the Christian religion, 1, 10. 

Aohopeérpa, they who use fraud in measure censured, 6, 482. 

Do.vs MALUS, and STELLIONATUS, what, 6, 470. 

Dome, domus columbe, and dominicum, names for churches, 3, 2-4. 

Dominica Nova, Dominica in Albis, the Sunday after Easter, 7, 327. 

DominicuM, its several significations, 3, 2 and 3. 

Domus Divina, Dei, and Ecclesiz, how they differed, 3, 5 and 6. 

Columbe, meaning a church in Tertullian, 3, 4. 

Domus pivina, the emperor’s palace, 2, 143. 

Donaria, and ANATHEMATA, what, 3, 150. 

Donatists, remarkable punishment of, for profaning the eucharist, 3, 
191; 6, 314. 

DoorkEEPERS, their order instituted in the third century, 1, 330. 

deaconesses to act as such at the women’s gate, 1, 296. 

Awped and dépor, names for baptism, 4, 12 and 13. 

DoTALIA INSTRUMENTA, dowry instruments, how far necessary to a 
legal marriage, 8, 55. See also, 56-63; 4, 94. 

Doves, golden, of what use in the church, 3, 101 and 102; 5, 388. 

Doxo.Locia MaAJoR, viz. Gloria in excelsis, &c., 5, 31 and 32. 

-— MINOR, viz. Gloria Patri, Filio, &c., 5, 25-31- 

Doxo.ociEs, an account of them, 5, 25-31. 

to the whole Trinity, 4, 289 and 290; 5, 336 and 337. 

DREAMS, divination made upon them, called dve:poyavreia, censured, 6, 
248. 

Dromicau figure of churches, 3, 50-52. 

DRUNKENNESS, a crime for which the clergy might de degraded, 2, 205 
and 206. 

the laity excommunicated, 6, 443-445- 

DucENARIUS and DUCENARII, what they were, 2, 279. 
BINGHAM, VOL. VAI. pd 



































402 ‘General Index 


DuMB PERSONS allowed to be baptized in some cases, 4, 76-79. 
admitted to penance and absolution in the same circumstances, 4, 





a8. 
DuvumviraTE, the office of Heathen city-magistrates, not to be taken by 
a Christian, because of the idolatry that attended it, 6, 211. 


E. 

East, praying towards the east, 4, 519-522. 

turning to the east in the covenant of baptism, 4, 124 and 125. 

churches built with the altar-part towards the east and the chief 

entrance towards the west, 3, 52-54. 

the dioceses of Africa, Egypt, and the East, 3, 257-300. 

Easter, how observed, 7, 318-323. 

the Great Week before, how observed, 7, 422-425. 

the Saturday or Great Sabbath before, how observed, 7, 434-438. 

a solemn time of baptism, 4, 105-111. 

the usual time of granting absolution, 7, 208 and 209. 

the time of Easter to be calculated by the metropolitans, 2, 191. 

differences about the time of keeping Easter, 7, 309-317. See 
more under PASCHAL FESTIVAL. 

Eccuesta and ’ExkAnotaornpiov, the difference between them, 3, 1 and 2. 

MATRIX and DIOCESANA, how distinguished, 3, 22-24. 

EccCLESIASTICAL CAUSES, not to be tried in secular courts, 2, 118. 

EccLEsIAstTics, in what sense that name given to all Christians, 1, ro. 

*Eyyacrpipidor, the same as the Pythonici and Pythonisse, and why so 
called, 6, 248. 

Eeypt, Libya, and Pentapolis, the dioceses of, 3, 262-271. 

‘Exaroyrdpya and CENTENARII, a sort of diviners, censured, 6, 258-260. 

‘Exarooral and CENTESIM#, usury at twelve in the hundred, condemned, 
2, 208. 

”Exduxot, defensors so called, 1, 353. 

*ExkxnpttrecOa, excommunicare, 6, 87. 

’ExkAnotekdixot, defensors so called, 1, 353. 

*ExAexrol, a name given to Christians in general, 1, 2 and 3. 

’*Exdexra@v ekdexrérepor, a name of the primitive ascetics, 2, 327. 

’Extur@para, symbolical representations hung up in churches, 3, 151. 

ELcESEANS, heretics, who altered the form of baptism, 4, 35. 

Exvecti, a particular order of catechumens, 3, 455. 

ELECTIONS OF THE CLERGY made various ways,—by lots, by revelation, 
by suffrage, &c., 2, I-10. 

OF BISHOPS made by the joint consent of the provincial bishops, 

metropolitan, clergy, and people, 2, 15-23. See also 7, 50 and 51. 

whether the Council of Nice made any alteration, 2, 23-25. 

exceptions of these rules, 2, 26-32. 

by the bishop’s choosing three, and leaving the people to choose 

one of them, 2, 30. 

by the bishops and optimates, excluding the inferior people, 2, 31. 















































of matter and information. 403 


ELECTIONS OF THE CLERGY by the emperors alone, 2, 29 and 30. 
how they came to be devolved upon patrons and princes, 2, 32-34. 
ELECTORS OF THE CLERGY, to testify upon oath for their qualifications, 
2,°36. 
also to testify upon oath that they choose them freely, without any 
simoniacal contract, 2, 52-54. See more under Srmony. 
EMBALMING THE DEAD, much used by Christians, 8, 122-125. 
chiefly by the Egyptians in their gabbare or mummies, 8, 180 
and 181. 
’EuBadrns and KodvpBeiov, the fountain before the church, 3, 56. 
EmBer-WEEKs, their original, 2, 82-85; 7, 444 and 445. 
EMBOLUS, the side aisles of a church so called by Beveridge, 3, 78. 
“Hywodia, usury at fifty per cent. condemned, 2, 210. 
“Hyddpuor, a clerical robe, 2, 299 and 300. 
Emperors, their birthdays observed at festivals, 7, 228-230. 
their throne in the church, in the place called cadciov, &c. 3, 
76-79. 
not allowed to sit within the rails of the altar, 3, 78. 
put off their arms and crown at their entrance into the church, 
3, 64. 
Enc2&nIA4, dedication of churches observed as an annual festival, 3, 187 ; 
7, 368. 
ENCHANTERS and their sorceries censured, 6, 251-253. 
ENcHANTMENTS by charms and amulets, 6, 253-259. 
ENERGUMENS, persons possessed with an evil spirit, not to be ordained, 
2,033 7, 52. 
~——- capable of baptism in cases of necessity, 4, 79-81. 
capable of the eucharist in the intervals of their distemper, 5, 397. 
prayers for them, with an account of the formule from Chryso- 
stome, 5, 197-201. See also 3, 61. 
their exorcism, names, and station in the church, 1, 321-324. 
*EvOovo.acrat OedAnwra, &c., diviners censured, 6, 251. 
ENTHRONISTICZ EPISTOLA, I, 144. 
ENTHRONISTICUS SERMO, what and why so called, 1, 143. 
Envy, how censured, 6, 504. 505. 
.“Eoprat beoorerral, or dies corcnati, 3, 64 and 65. 
*Eddduov, or VIATICUM, a name of baptism, 4, 13. 
— a name for the eucharist, 5, 382; 7, 147-149. 
*Equpmov, the response made in the close of a verse in psalmody, 5, 17. 
EpapHropiTUvs, the first bishop of Philippi with the title of apostle, 1, 59. 
EpuPHATA, or ’Eddada, 3, 466. 
’EnixAnots and mpoopervyars, invocation and bidding prayer, how they 
differed, 1, 2593 5, 229. 
EpiIpHAny, the festival of, 7, 292-299. 
a solemn time of baptism in some churches, 4, 105; 7, 295-297. 
notice of Easter given at, 7, 297-299. 
Episcopa, a bishop’s wife, 1, 299. 
pd2 






































404 General Index 


EpiIscopacy, proved from ancient canons, 3, 381-384. See Bisuops. 

a model for settling a primitive diocesan episcopacy in all Pro- 
testant Churches, 3, 422-427. 

EPiIscoPI MONACHI, a corrupt reading in Bede for ipst monachi, 2, 376. 

——— Episcoporvuw, bishops originally so called, 1, 67. 

EpisToL& FORMATA, letters of credence, called commendatorie, commu- 
nicatorie, dimissorie, pacifice, ecclesiastice, and canonice, &c., {, gI- 
93; 2, 107 and 108. 

CLERIC&, what and why so called by Cyprian, 2, 312. 

CONCESSORIA, 2, 269. 

COMMUNICATORI&, what, I, 144. 

DIMISSORIA, dmodutixal, 1, 91; 2, 269; 7, 63. 

——— ENTHRONISTIC&, what, ibid. 

SACRA, SYNODICH, and TRACTORIA, I, 188. 

SYNODIC, what, I, 144; 2, 188. 

SYSTATICH, ovortarixal, 2, 107, 108, 269. 

——— TRACTORIA, I, 188. 

Evi CANONICI, an imperial tax, so called, 2, 135. 

CURSUALES Or PARAVEREDI, 2, 144. 

Esprousa.s, the difference between espousals and marriage, 8, 47. 

~—-—— the manner and ceremonies observed in espousals, 8, 49-56. 

whether essential to make a just and legal marriage, 8, 59-63. 

——— how far their obligation extended, 8, 56-59. 

Eruiopic Cuurcu, the custom of putting off the shoes at going into 
church still observed in the Ethiopic Churches, 3, 194. 

EvcHartstT, not to be consecrated by deacons, 1, 254-257. 

———— nor to be given by a deacon to a presbyter, but only to the people, 
ibid. 253 and 254. 

consecrated in common bread, not in unleavened wafers, 5, 247— 



































251. 

———— the use of wafers instead of bread condemned in their first original, 
5s 251-254- 

consecrated in wine mixed with water, 5, 254-259. 

——— consecrated by prayer, and the formule thereof, 5, 298-305. 

—— consecrated with an audible voice for the people to hear and 
respond, 5, 347 and 348. 

— given to the people in both kinds and with breaking of the bread, 
5» 348-350. 

——— the elements given distinctly and not the bread dipped in the wine, 
5» 415-420. 

— received by the people sometimes kneeling, sometimes standing, 

5» 420-423. 

no example of its reception by the people sitting, 5, 423-425. 

not elevated for adoration, with proofs, 5, 425-441. 

———— no adoration of it before the twelfth or thirteenth century, 5, 441- 


450. 




















given into the hands of the people, 5, 450-455. 


of matter and information. 405 


Evcuarist, whether women received it in their hands, 5, 454 and 455. 

—— — the practice of some persons, who received it not in their own 
hands, but in some little instrument of gold, condemned by the Council 
of Trullo, 5, 456. 

given with a form of words to which the people said, Amen! 5, 
450-459- 

——— given to the energumens, 5, 397. 

given to infants, 4, 202; 5, 370-379. 

the remains of it sometimes given to children, 5, 473 and 474. 

—— sent to absent church-members, 5, 379-382. 

——— and to the sick and the imprisoned, 5, 382-384. 

consecrated sometimes in private houses for the sick, 5, 385-387. 

reserved in the church for the sick, 5, 387 and 388; 3, 102. 

and for public use on days when there was no consecration, 5, 

388-391. See Missa PR&SANCTIFICATA. 

sometimes reserved by private persons, 5, 391-395- 

the novel custom of reserving it for forty days, 5, 395-397- 

not to be given to the dead, nor buried with them, 5, 400-402; 
8, 154-156. 

——— given to dogs by Donatists, whose profanation was remarkably 
punished, 3, 191; 6, 314. 

Lord’s Prayer used in administering, 4, 483-485; 5, 339- 

not used for canonical purgations, as later ages called it, 5, 459. 

how profaned by Proculus, 3, 191. i 

how abused by Novatian and others, 5, 459 and 460; 6,314 and 315. 

—— received fasting, 5, 480. 

remains of the eucharist either given to children or burnt, 5, 473- 












































475- 





the reception of it reckoned an absolution, 7, 178-181. 

E’yal xatnxovupéver, the ante-communion-service, at which the catechumens 
might be present, 4, 279. See Missa CaTECHUMENORUM. 

Evyai mortar, the communion-service, 4, 279. 

- Edyapioria dpOpu, the morning and evening thanksgiving, 4, 560. 

Evx7 da mpoohavicews, 5, 217. See BippDInG-PRAYER. 

Edx7 dia orwmns, silent prayer, 5, 210-217. 

Evx7) muotav, why the Lord’s Prayer so called, 1,34; 4, 492. 

Evx7 Tod ihacpod, the prayer of propitiation, used in absolving penitents, 
7> 195+ 

EvcuirTes and Messalians, heretics maintaining that men ought to do 
nothing but pray, 4, 21-26. 

Evxrnpto: oikot, oratories or churches so called, 3, 6 and 7. 

Evtoct#, when first used, 5, 355. 356 and 381. 

Jewish eulogie not to be received, 6, 274-276. 

Evunomians changed the form of baptism, and baptized with the heels 
upward, 4, 39-41; ibid. 184. 

Evnvucus incapable of ordination, 2, 45-48. 

Evopivs, the first bishop of Jerusalem, 1, 56. 





406 General Index 


Evpuraresia or CoMAGENE, the dioceses of, 3, 288-290. 

Evperpa, the reward for restoring lost goods, 6, 457. 

Europe, the provinces of, 3, 323-333- 

EusraTHIAns, the Orthodox so called by the Arians, I, 24. 

——— heretics who rejected marriage, 8, to. 

EVENING HYMN, 4, 578-580. 

EVENING PRAYER, the order of it daily throughout the year, 4, 574- 
583- 

EVENING SERVICE, called lucernaris hora, 4, 574. 

EXAMINATION of persons to be ordained, 2, 34-36; ibid. 38. 

EXARCHS OF THE PROVINCES, primates or metropolitans, so termed by 
the Council of Sardica, 1, 176. 

———-— OF DIOCESES, patriarchs anciently so called, 1, 194. 

Exceprorgs, the same as the Notarii, 1, 363. 

EXCHEQUER, allowance made to the clergy out of it, 2, 165 and 166. 

EXCOMMUNICATED PERSONS, avoided in civil commerce, 6, 97-105. 

——~—- their oblations not to be received, 5, 234-237; 6, 105. 

—— — denied the privileges of Christian burial, 6, 97-102; 8, 171. 

——-—— not to be absolved but in their own church, 6, 90-97. 

——~— not to be evidence against bishops, 2, 110-113. 

EXCOMMUNICATIO MINOR, suspension from the communion, 6, 84-86. 

MAJOR, the wavreAns adopiopods, or anathema, 6, 87-105. 

EXCOMMUNICATION, ipso facto, 6, 166-171. 

——— managed sometimes by presbyters, 2, 371. 

—-— sometimes by deacons, 1, 263. 

——— after death how inflicted, 2, 280; 6, 173-175. 

———-— notified to other churches, 6, 89-97. 

—_—— of innocent persons dangerous to the excommunicator, 6, 159-161; 
163-165. ; 

— not to be pronounced against any without previous admonition and 

evidence of two witnesses, and those not heretics, &c., 6, 165-171. 

— forborne sometimes for the good of the Church, 6, 146-159. 

———— not ordinarily inflicted on children and minors, 6, 171-173. 

——— not inflicted for small offences, 6, 175-177. 

———— nor for pecuniary matters and mere temporal causes, 6, 189-192. 

——~— nor for sins only in design and intention, nor for forced and in- 
voluntary actions, 6, 193-195. See DiscipLIineE. 

Exepra, the reading-desk sometimes called so by St. Austin, 3, 69. 

another name for the apsis, 3, 86. 

Exepr&, all the outer buildings of the church, 3, 117. 

EXEMPTION Of the clergy from taxes and civil offices. See CLERGY. 

*E£opodoynoews Vadpos, the Penitential Psalm or Psalm of Confession, 
4, 569 and 570. 

ExoMoLoGeEsis, not the same as auricular confession, 7, 112-115. 

Exorcism of the catechumens, 3, 457-460. 

——— forms of exorcism, 1, 321. 

Exorcists, not at first a peculiar order of the clergy, 1, 316. 














of matter and information. 407 


Exorcists, bishops and presbyters the usual exorcists for the first three 
centuries, 1, 317 and 318. 

when constituted into an order, 1, 319. 

their ordination and office, 1, 321. 

——— chiefly employed about the energumens or demoniacs, 1, 322 and 


323- 











their duty in reference to the catechumens, I, 323. 

in what sense every man his own exorcist, 1, 318. 
"E£@Oovpevor, the order of catechumens so called, 3, 453. 
"EfovOevnuévor, what was meant by the term in 1 Cor. 6, 4. 1, 107. 
Exposine of infants, reputed murder, 6, 399-401. 





F. 


Face, malefactors not to be branded in the face, 6, 395. 

Farru, profession of, according to the articles of the Creed required in 
baptism, 4, 131-141. . 

-——— what faith required in persons to be ordained, 2, 35-38. 

unity of faith fundamental to the being of the Church, 6, 1-9. 

——— unity of faith how maintained in the Catholic Church without one 
visible head or uniformity of rites and ceremonies, 6, 37-56. See 
Uniry. 

——— the rule of faith, 6, 3-7; 3, 497 and 498. See Creep. 

FaNarict, so called by the Latins, the same as the évOovoracrai of the 
Greeks, 6, 251. 

Fans, of what use in the church, 5, 287-289. See ‘Puridca. 

FANvm, a term sometimes used by way of contempt to signify a conventi- 
cle of heretics, 3, 10. 

Fast, Lent-Fast. See Lent. 

——— Rogation-Fast, 7, 445-448. 

Fastine forbidden on the Lord’s-day, 6, 371 and 372; 7, 254-257. 

forbidden also in the fifty days of Pentecost, 7, 331 and 332. 

of the monks voluntary, not imposed, 2, 377-379. 

FAsTING-DAys appointed by bishops in their own churches, 1, 102. 

Fasts of the Four Seasons, 7, 439-443. 

of Epiphany, 7, 443. 

—w— the monthly ones called fasts of superposition, 7, 443 and 444. 

of Ember-Weeks, 7, 444 and 445. 

of Wednesdays and Fridays, 7, 448-454. 

how the Catholics and the Montanists disputed about the ob- 

servance of them, 7, 454-456. 

why the Wednesday-fast was changed to Saturday in the Western 
Churches, 7, 456. 

FATHERS, a name given anciently to all bishops, 1, 65-67- 

——— to abbots also, 2, 370. 

the people called fathers from their concern in the election of 

bishops, 2, 22. 





























408 General Index 


Feasts OF CHARITY at the communion, 5, 476-480. 

——— why forbidden, 3,188; 5, 487-489. 

——— at the graves of the dead, 8, 156-158. 

— how Christians were calumniated by some, but admired by others, 

for their love-feasts, 5, 489-493. 

— at the graves of the martyrs how abused, 7, 353-358. 

——— on the anniversary-days of the dedication of churches, 3, 187. 

FENCING-MASTERS censured as murderers, 6, 402. 

Feria Aistiva and AUTUMNALES, 7, 222-225. 

on the Kalends of January, called Vota and Bota, 7, 225-227. 

on the emperors’ birthdays, 7, 228-230. 

on the anniversaries of the foundations of cities, 7, 230-232. 

Ferra Quarta and Sexra, the same as the fasts of Wednesday and 
Friday, 7, 448-453. 

FERMENTUM, the eucharist so named from the use of leavened and com- 
mon bread, 5, 250. « 

Frru.La, why one part of the church so called, 3, 60 and 61. 

FesTIVAL OF ALL MARTYRS in general, 7, 364 and 365. 

of the Annunciation, 7, 375. 

of the Hypopante or Purification or Candlemas, 7, 376-378. 

FrEsTIvALs, civil and ecclesiastical, the account of both, 7, 221 and 222. 

of martyrs, how observed, 4, 535-538; 7,344 and 345. 

observed upon the anniversary-day of bishops’ ordinations, 7, 

369-373. See also 2, 91. 

in memory of any great deliverance, 7, 373-375- 

Hospinian to be consulted for their original in honour of con- 
fessors, &c., 7, 379 and 380. 

Fipge.es, baptized believers, or communicants, their privileges above 
catechumens, I, 33. 

Fipetium Missa, the Communion-service, 4, 265-267. 5, 210, seqq. 

Fipeviium ORATIO, the Lord’s-Prayer, 1,34; 3, 562 and 563; 4. 492 and 493. 

Firmus, bishop of Tagasta, firm by name and nature, 6, 501. 

First-Frruits, the oblation of them, and their original, 2, 181 and 182. 

of the Gentile converts ordained for the ministry, 2, 3. 

FLAGELLANTES, monks exercising themselves with voluntary whipping, 
condemned, 2, 373. 

FLAGELLANTIUM HistToriA, 2,373; 6,1713 7, 45- 

FLAGELLUM MONACHORUM, whipping of monks and inferior clergy for 

some crimes, allowed, 2,372; 6, 171-173. 

Fiamrines, Christians taking upon them the office of Heathen priests, 
censured, 6, 208-210. 

FLatrery, how punished as a sort of fraud, 6, 474. 

FLENTES, the weepers or mourners, the lowest rank of penitents, 
7» 96-98. 

FLEsH, superstitious abstinence from it, censured, 7, 71 and 72. 

FLOWERS strewed upon the graves of the dead, 8. 163 and 164. 

Fonts anciently separate from the church, 3, 62 and 63. 






































of matter and information. 409 


Fonts, how fonts and baptisteries differed, 3, 121 and 122. 

how they were wont to be adorned, 3, 122 and 123. 

ForEHEAD. See Face. 

Forcery, how punished, 6, 470-472. 

ForGING OF WILLS, censured, 6, 472 and 473. 

Format2 Lirerz. See Epistrota ForMatT2. 

bishops to take them from the metropolitan when they travel, 

2, 189 and 190. 

bishops to grant them to all others, 1, 91-93. 

clergymen not to travel without them, 2, 107 and 108. 

Forms of prayer, their antiquity proved, 4, 364-366. 

of exorcising, I, 321. 

—— of ordaining presbyters, 1, 239-242. 

of baptism not to be changed, and always essential, 4, 26-30. See 

also 7, 60. 

every bishop had power to make forms of prayer for his own 
church, 1, 100. 

ForNIcATION taught by many heretics as lawful, 8, 1-4. 

whence falsely ascribed by the Heathen to Christians, 2, 4-8. 

— how punished, 6, 407 and 408. 

Fossartl, the same as the copiate, 1, 335-337- 

FountAIns at the entrance of churches, 3, 56 and 57. 

FRANCE, the churches of, not anciently subject to the Bishop of Rome, 
3, 241. : 

— — the dioceses of, 3, 363-369. 

Fraup and forgery how punished, 6, 470-473. 

in trust censured, 6, 476-478. 

—— in traffic censured, 6, 478-485. 

FREDIANI, a sort of Heathen conjurers, 6, 259. 

Frueauiry of the clergy, 2, 214-216. 

FrRuMENTIUs ordained bishop of India at Alexandria, 2, 27. 

FUNERAL ROBES, 8, 136-138. 

FUNERALS, the account of them, 8, 133-141. 

—— ordered by the copiate and parabolani, officers appointed for that 
purpose, 8,142. See also 1, 338 and 339. 

—— psalmody at, 8, 142-146; 148-150. 

orations at funerals, 8, 148. 

—w— sometimes the oblation of the eucharist, 8, 150. 

—-— with special prayers, and some of the formule, 8, 151-154. 

procession and exportation to the grave, 8,141. See more also 

under BuryIneG. 






































G. 


GapBara and GaBBARz, Egyptian mummies, 8, 180 and 181. 
GALILEANS, a name of reproach cast upon Christians, 1, 14. 
Ga.uican Churches, independent of the Pope for 800 years, 3, 241. 
GAMESTERS denied baptism, 4, 86 and 87. 





410 General Index 


GAMING censured, 6, 490-493. 

a crime for which the clergy were degraded, 2,205 and 206; 7,77. 

Gates, the beautiful and royal gates of the church, 3, 64. 

the holy gates of the chancel, 3, 84-86. 

GAzoPHYLACcivM of the church, 3, 130-132. 

GENESIS, read in Lent, 5, 57 and 58. 

GENETHLIA. See Naraues and BirTHDAys. 

GENETHLIACI, astrologers or calculators of nativities, censured, 6, 241. 

Genivs of the Emperors not to be sworn by, 6, 360-363. 

GENUFLECTENTES or SuBsTRATI, kneelers or prostrators, an onde of 
catechumens, 3, 454. 

——— an order of penitents, 7, 99. 

GEOGRAPHICAL description of the bishoprics of the ancient Church. 
See Leo Sapiens. 

——— divisions of the Empire and the Church, 3, 218-250. 

Index of Provinces and Sees, 3, 568-589. 

Guost, Hoty, worshipped with the Farner and Son, 4, 316-323. 

— sin against the Hoty Guosrt, how censured, 6, 331-350. 

Girt, THE, a name for baptism, 4, 4. 

GILDING and mosaic work in churches, 3, 154. 

GLADIATORs rejected from baptism, 4, 86 and 87. 

rejected from communion, 6, 212 and 213. 

Guoria Parri, &c., 5, 10. and 25-31. 

GLORIA IN EXCELSIS, 5, 31 and 32. 

GLoRy BE TO THEE, O Lor», said after reading the Gospel, 5, 344-346. 

Gnosrict, why Christians anciently so called, 1, 3 and 4. 

GNostics condemned marriage and practised abominable impurities, 
8, 4 and 6. 

Tonral, the early Christians so termed by the Heathen, 1, 15. 

Tonrevrat, a general name for all who use tricks and impostures, 6, 260. 

Tovukdivovres. See GENUFLECTENTES. 

GosPEL, the people stood up at the reading of it, 5, 68-70. 

———— laid upon the head of bishops at their ordination, 1, 141 and 142. 

——— lights at the reading of it, 5, 70 and 71. 

— swearing by the Gospels when first used, 6, 360-363. 

GospeEx and Epist xe, 5, 63 and 64. 

GRAMMAR-SCHOOLS, held in churches, 3, 135. 

T'pad7 and Tpdupa, names of the Creed, 3, 499. 

GRAVES reckoned sacred by all nations, 8, 115 and 116. 

how adorned by Heathens and Christians, 8, 116 and 119. 

robbers of them how punished, 8, 171-176. 

———— robbing them accounted sacrilege, 6, 310-313. . 

—a woman might sue for a divorce from a husband guilty of it, 
8, 176. 

———— temptations to the crime and plausible pretences for it, 8,176-179. 

GREEKs, a name of reproach cast upon Christians, 1, 15. 

GREETING-HOUSE, the receptorium and salutatorium, 3, 127. 
































of matter and information. 411 


GUARDIANS OF ORPHANS not to be ordained till their office expired, 2,61. 
clergymen not to undertake that office, 2, 280. 

not to marry orphans in their minority, 8, 33. 

GyRovaGI, a sort of rambling monks, condemned, 2, 344-346. 


H. 

Habits used in divine service, 4, 493-499. 

of the clergy, 2, 288-290; 295-301. 

to be decent, 7, 75 and 76. 

how far the habit of the clergy dictinguished them from laymen, 

2, 292-295. 

of monks, 2, 359-362. 

promiscuous habits of men and women forbidden, 6, 450-452. 

Ha&pepirpetT#% and Caprarores, 6, 476. 

Harr, cut off or dishevelled in the exercise of penance, 7, 106-108. 

untied in marriage, 8, 73 and 74. 

long hair censured in the clergy, 2, 289. 

HAuvLetvusau and Haute uuaric Psans, 5, 36. 

— not used in time of Lent, 5, 37. 

synonymous with laudes in C. Tolet. 3., where appointed to be 
sung after the Gospel, 5, 38. 

—-— sometimes used at funerals, ibid. 

——— used as a signal or call among the monks, 5, 39. 

——— used in private devotion, ibid. 

——— sung in church-assemblies by all the people, 5, 40. 

Hanps, joining of, a ceremony used in espousals and in marriages, 
8, 54 and 72. 

—— lifted up towards heaven in worship, 4, 511-513. 

HaARrI0.I, soothsayers, censured, 6, 250. 

Harvors, keepers of them censured, 6, 434-438. 

Hawks and Hounps, not to be kept by the clergy, 7, 76-78. 

HEAD uncovered in divine worship, 4, 510. 

——— no necessity of a visible head to maintain the unity of the Catholic 
Church, 6, 49-52. 

of the Church, a title given to the bishop of Constantinople, 
I, 214. 

HeEareErs, an order of catechumens, 3, 453. 

— an order of penitents, 7, 98. 

their station in the church, 3, 61. 

HeaTHeEns allowed to hear sermons in the church, 3, 62. 

—— — attesting the excellency of the Christian rules, 2, 191-193. 

HEATHEN TEMPLES. See TEMPLES. 

—W— Books, forbidden to the clergy, or how far permitted, 2, 236-239. 

Hespomapbariit, and whence the name, 2, 384. 

Hespomas Maana, the week before Easter, how observed, 7, 422-425. 

HeGuMENIA, presidents, abbots so called, 2, 370. 

HeMIpHoriwM, a clerical robe, 2, 299 and 300. 









































412 General Index 


Henry VIII., his design to augment the number of bishops in England, 
3, 423 and 424. : 

Hepuata. See EpHpHATA. 

HERESIARCHS more severely treated than their followers, 6, 303 and 304. 

HERETICAL BAPTISM makes men incapable of ordination, 2, 50 and 51. 

— allowed when given in due form, 2, 100 and 103; 4, 41-43. 

——-— conventicles given to the church, 2, 169. 

books to be burned, 6, 106 and 107. 

the study of them forbidden to the clergy, 2, 236-239. 

how far the study of heretical books allowed to the clergy, 2, 
236-239. 

——— judge, no orthodox Christian to bring his cause before him, 6,300. 

HERETICs not accounted Christians, 1, 29 and 30. 

civil punishments inflicted on them, 6, 284-289. 

ecclesiastical punishments inflicted on them, 6, 289-300. 

——-— what term of penance was imposed on them, 6, 300-303. 

——— marriages not to be made with them, 6, 105 and 106; 8, 22-24. 

not to be communicated with, 2, 258-261. 

———— not to be evidence against bishops, 2, 110-113. 

not to have the benefit of sanctuary, 3, 210. 

allowed sometimes to hear sermons in the church, 3,62; 4, 262— 
265; 6, 291-293. 

——— what makes a formal heretic, 6, 305 and 306. 

—— what required of heretics in order to absolution, 8, 206-208. 

persons ordained by heretics to be re-ordained, 2, 101-103. 

——-—, clergy turning heretics to be degraded, and never admitted again 
but only to lay-communion, 2, 258-261. 

HERMENEUTAZ, interpreters, and their office, 1, 363. 

HeErMIANS, heretics rejecting baptism, 4, 17 and 18. 

HEsycuast@, ‘Hovxacral, a sort of monks, 2, 348. 

Hexapua, TeTrRAPya and Ocrarta, 5, 84. 

HreEracians, heretics who rejected marriage, 8, ro. 

Hierarcuy and icpdpevor, names peculiar to the superior clergy, 1, 308. 
Hicuways and Bripess, the clergy sometimes exempt from contributing 
to them, 2, 143. ; 

Hinp, offering of a hind on new year’s day censured, 6, 257; 7, 227. 

HisTopEpDEs, a name given to the Eunomians from their baptizing with 
the heels upward, 4, 184. 

Hoty Guost worshipped with the Farner and Son, 4, 316-323. 

Sin against the Hoty Guost, 6, 331-350. 

— the form, “ Receive the Holy Ghost,” not in any ancient rituals of 
ordination, 1, 242. 

Hoty! Hoty! Hoty! the Trisagion-hymn, s, 33-35. 

things, the abuse of them how punished with divine judgments, 

3, 189-192; 6, 314-316. 

water, its original, 3,57 and 58. 

HomILIEs, a name of sermons, 5, 89. 












































* 


of matter and information. 413 


Homi tes, read in the church, 3, 262; 5, 160 and 162. 
Homoousians, the Orthodox so called by the Arians, I, 24. 

Honey and MI xk offered at the altar, 5,242. See MILK. 

Honor CATHEDR4, a pension paid to bishops at their visitations, 3, 419. 
Honores and Munera Sorp1pA, how distinguished, 2, 147. 
Horsk-RACING censured, 6, 212 and 213. 

Hosanna, 1,115 and116; 5,40. 

Hossa, read on the vigil of our Lord’s passion, 5, 59. 

Hospitauirty of the clergy, 2, 212 and 213. 

no hospitality to entertain the rich, 2, 214-216. 

Host-worsuip unknown to the ancient Church, 5, 441-450. 
Hucksrers, how punished, 6, 482-484. 

HusBAND OF ONE WIFE, the meaning of it, 2,63. See DicamistTs. 
Women not to marry in the absence of their husbands, 8, 32. 
widows not to marry again till twelve months after the death of 
their husbands, 8, 31. 

of an adulteress not to be ordained, 6, 203. 

Hoy, the privileges of the abbot of the Isle of, 2, 375. 
HyDRoPARASTATA, another name for the Aquarians, 5, 254. 

heretics that consecrated the eucharist in water only, 5, 254-256. 
HyEMANTES, demoniacs so called, 1, 321 and 322; 7, 167-170. 
Hymns, an account of the ancient hymns and doxologies, 5, 25-49. 
Hymnus Cherubicus, the Trisagion, 5, 33. 

Morning-Hymn, 4, 548-551; ibid. 554-556; ibid. 561-563. 
Evening-Hymn, 4, 578-580. 

——— Hymn of Thanksgiving after supper, 2, 377-385. 

Hypapante, Candlemas-Day, 7, 376-378. 

HypopsauMa, what, 5, 17. 

——— the Gloria Patri so called by some writers, ibid. 
HyPsISTARIANS, a class of heretics, 6, 273. 


I. 


IBERIA, an independent see, 1, 216. 

"IyOds, ixOves, and pisciculi, technical names of Christ and Christians, 1, 3 ; 
4> 3- 

*IAIOQTAI, laymen so termed, 1, 41 and 42. 

IDLENEss censured, 6, 487-490. 

IpoLaTeRrs of several kinds, how punished, 6, 198-237. 

IpoLaTry to worship any creature, 4, 324-328. 

encouragers and connivers at it how censured, 6, 233-237. 

IDOL-FESTIVALS not to be observed, 6, 224-232. 

when a man may be present at an idol-sacrifice, 6, 220-223. 

builders or adorners of idol-temples and altars censured, 6, 
216-218. 

IpOL-MAKERS censured, 6, 213-216. 

sellers of frankincense and things offered to idols, how censured, 

6, 218 and 219. 






































414 General Index 


IpoLorHyTa, eating things offered to idols, 6, 219 and 220. 

Ipo.s or idol-temples not to be demolished without authority, 6, 235 and 
236. 

‘Tepareioy, a name for the chancel, 3, 80. 

‘Iepoxnpuxes, deacons so called, 1, 258-260. 

‘Iepopevor, the superior clergy so called, 1, 308. 

‘Iepoupyia explained, 4, 275-278. 

IGnativus, the second bishop of Antioch by the hands of the Apostles, 
1, 506. 

IGNORANCE censured in the clergy, 2, 231-233. 

ILLUMINATI, baptized persons so called, 1.31; 4,5. 

IMAGE-MAKERS rejected from baptism, 4, 84. 

and from the communion, 6, 213-216. 

Imaces not allowed in churches for the first three hundred years and 
more, 3, 155-161. 

——— massy images or statues not allowed for many ages after, 3, 
167-169. 

no images of God or the Trinity allowed till after the second 
Council of Nice, 3, 160 and 167. See PicrurEs. 

IMMERSION used in baptism, 4, 182-184. 

——— trine, 4, 188-195. See Dippine and Baprism. 

Immunity of the clergy from the secular courts in ecclesiastical causes, 
2,118. 

from taxes and civil offices, 2, 128-131. See CLerey. 

ImpLuviuM, the open court before the church, 3, 55. 

IMPOSITION OF HANDS in making catechumens, 3, 439-442. 

in making penitents, 7, 102. 

—— in absolution, 7, 192 and 193. 

— in confirmation, 4, 224. 

——— in exorcising the energumens, I, 319-321; ibid. 322 and 323. 

——_—— in the bishop's prayers of benediction, 4, 561. 

in the ordination of all the superior clergy, 2, 87-89. 

in the ordination of deaconesses, 1, 289-292. 

——— none in appointing the inferior orders of the clergy, 1, 308 
and 309. 

_Impostors, a name of reproach cast upon Christians by the Heathens, 
I, 15, and 16. 

INcENDIARIES burnt alive, 6, 455 and 456. 

INCENSE, not used in the first ages, 3, 109 and 110. 

IncrstT, how punished, 6, 412-414; 8, 24 and 25. 

marriage of cousin-germans not reckoned incest, 6, 414-418. See 
also 8, 26. 

Incestuous marriages forbidden, 8, 24 and 25. 

INCHANTERS censured. See ENCHANTERS. 

INDELIBLE character of ordination questioned, 7, 13-16. 

INDEPENDENCY of bishops, 1, 99. 

——— chiefly maintained in the African Churches, 1, 103-105. 

















| 
| 





of matter and information. — 415 


INDEPENDENCY of the Churches of Britain, Cyprus, Armenia, Bulgaria, 
Iberia, 1, 216-218; 3, 238-245. 

INDICERE ORATIONEM, and InpicTa Oratio, the meaning of the 
phrases, 5, 224-227. 

INDICTIO CANONICA, a tax so called, 2, 133. 

INDULGENCES, anciently granted by all bishops in moderating the rigour 
of penance, 7, 133-136. 

——— granted by the emperors to prisoners at Easter, 7, 318-323. 

baptism the grand indulgence of the Church, 4, 2 and 3; 7, 
174-178. 

InFants, baptism of, proofs of in the ancient records of the Church, 4, 
52-06. 

not to be delayed to the eighth day, 4, 66-68. 

nor till they were three years old, 4, 68. 

yet in some churches deferred till a festival, 4, 69 and 7o. 

the confirmation of them, 4, 198-201. 

the eucharist administered to them, 4, 202; 5, 370-379. 

INFORMERS, in time of persecution reputed murderers, 6, 398. 

INITIATI, OF of pepunpevot, I, 32. 

INJUSTICE, malicious, censured, 6, 455. 

InnocEnts’ Day, its antiquity, 7, 361-363. 

INSACRATI MINISTRI, the inferior clergy so called, 1, 308 and 309. 

INSCRIPTIONIS VINCULUM, 6, 398. 

InsuLANI, monks so called, and why, 2, 351. 

INTERCESSION, made by bishops, for criminals to the secular magistrates, 
I, 110-112; 6, 73-81. + 

made by monks also, 2, 389-392. 

by magistrates to bishops, 7, 163-165. 

INTERCESSORES and INTERVENTORES, bishops managing the business 
of vacant sees, I, 170; 2,21. ; 

InTERDIcTS, the original and novelty of them, 6, 162 and 163. 

INTERMENT. See Buryine THE DEAD. 

INTERPRETES ECCLESIA, I, 363. 

INTERVENTORS, not to be made bishops of the places where they were 
interventors, 2, 27 and 28. 

INVISIBLE and IMpASSIBLE, when those words were added to the Creed 
of Aquileia, 1, 102. 

Inviratory Psa. at the celebration of the eucharist, 5, 346. 

IRELAND, the dioceses of, 3, 373-376. 

never had three hundred and sixty-five bishops at one time, 3, 
376 and 377. 

ITaxy, the dioceses of, 3, 333-363. 

had three hundred dioceses in it, 3, 333 and 334. 


J. 


JAmEs, Sr., the first bishop of Jerusalem, 1, 54 and 55. 
JEJUNIA QUATUOR TEMPORUM, 2, 82-85. 
































416 General Index 


JERUSALEM subject to the Primate of Caesarea, 1, 219. 

JESSEANS, an ancient name of Christians, 1, 1 and 2. 

JEWISH APOSTATES, how censured, 6, 270 and 271. 

——— their testimony not to be admitted in any court, ibid. 271, 

JEWISH LITURGY, an account of it, 4, 371-379. 

Juws allowed to hear sermons in the church, 3, 62; 4, 263; 6, 291. 

—— not to have benefit of sanctuary, 3, 209. 

——— and Christians confounded together by Heathen writers, 1, 11. 

——— Christians not to marry with Jews, 8, 23. 

nor to receive eulogie from Jews, 6, 274-276. 

—-— clergymen not to eat with Jews, 2, 287. 

Jos and Jonau read in the Passion- Week, 5, 58 and 59. 

JUDICES ELECTI, what, 1, 186 and 187. 

JUGATIO and JuGA, a tax so called, 2, 132. 

JULIAN, his commendation of the laws of Christians, 2, 191 and 192. 

——— his design to reform the Heathen priests by the rules of the 
Christian clergy, 2, 311-315. 

JURAMENTUM DE CALUMNIA, 6, 353. 

JURISDICTION, distinction between temporal and spiritual, 1, 89 and go. 

J USTINIAN, his inscription upon the altar of Sancta Sophia, 3, 153. 

— his boast upon building the church of Sancta Sophia, Nevixnkd ce, 

Toropar, 3, 43. 








K. 


K, the letter K the brand of false accusers, 6, 494. 

KALENDAR or CALENDAR, of proper lessons, 5, 54-62. 

KALENDARS or CALENDARS, of martyrs, how.they differed from martyr- 
ologies, 7, 343 and 344. 

KALENDs or CaLenps, of January, an Heathen festival much inveighed 
against by Christians, &c. 6, 226-232; 7, 225-227. 

Kavov. See Canon. 

Kavoview ras éxxAnoias, the meaning of the phrase, 3, 181. 

Kdrndou, fraudulent hucksters, censured, 6, 482 and 483. 

Karaywyca, dwelling-houses belonging to the church, 3, 137. 

Kararéracpa pvotikor, the veils of the sanctuary, 3, 85. 

Karexépevor, demoniacs, so termed, 1, 322. 

KaOaipeois, degradation, 7, 7 and 8. 

Knpvypara éxxAnovaorixa, bidding prayers, 5, 226. 

Knpukes, deacons so termed, 1, 258-260. 

Knptrrew and predicare, to bid prayer, ibid. 

Knpv€, the proclaimer or director of the service, 5, 226. 

KvykAides, same as cancelli, 3, 82. 

Kiss of peace in baptism, 4, 240 and 241. 

._—— in the eucharist, 5, 280-285. See also 3, 197. 

in the ordination of bishops, 1, 143. 

——-— in the ordination of presbyters, 1, 239. See also 2, go. 

solemn, a ceremony of espousals, 8, 54 and 55. 

——— not to be given to the dead, 8, 154 and 155. 








of matter and information. 417 


KissINeé the altar, 3, 197 and 198. 

——— the doors and pillars of the church, 3, 197. 
———— the bishops’ hands, 1, 115. 

KAvder{suevor, demoniacs so termed, 1, 322; 7, 168. 
KNEELERs, a name of some catechumens, 3> 454- 

a name of one order of penitents, 7, 99. 
KNEELING at prayer, 4, 503-505. 

at the communion, 5, 420-423. 

——— at the ordination of presbyters, 1, 289; 2, 87. 
always used by penitents in prayer, 7, 110. 
Kowavds Bios, the communicative life, 2, 367. 
KoAvupPeior, the fountain before the church, 3, 56. 
KodvupS7Opa, the font so called, 3, 121. 

Kpéros, acclamations at sermons, 5, 169-172. 
KvAwdperd, and xuxdoevd4, churches built in a round figure, 3, 52. 
Kupvaxoy, one of the names for a church, 3, 2. 

Kyrix, Kyrcu, Kirk, a church, from Kvpsakdy, ibid. 











L. 


Laporantes or Cop1aTs&, an order among the inferior clergy, 1, 336. 

Lacunary work in churches, 3, 154. 

Larct, laymen, the antiquity of the distinction between them and the 
clergy, 1, 36-38. 

———— offices of laity and clergy always distinct, 1, 39-41. 

Lamp, Christ not to be pictured in the figure of a lamb, 3, 167-169. 

offering of a lamb on Easter-Day in the Roman Church, censured 
by Photius, 5, 244. 

LaMPETIANS, keeping Saturday as a fast, 7, 273. 

Lamps and Gar.Lanps, forbidden on New-Year’s-Day, 6, 224 and 225. 

——— burning by day in cemeteries, censured as an heathenish custom, 
3,109; 6, 224. 

LANDMARKS, removing them censured, 6, 460 and 461. 

Lanps a part of the Church’s revenue, 2, 160 and 16t. 

——w— no laws made to prohibit giving them to the Church, 2, 161-164. 

LaANnIsT&, fencing-masters, censured as murderers, 6, 402 and 403. 

LaPIDES sAcrI, landmarks, so called, 6, 460 and 461. 

LapsERs, not to be ordained, 2, 41-44. 

when of the clergy, to be degraded, 2, 203-205; 7, 46 and 47. 

Laauearia or Lacunaria, the panelled ceiling of a church, 3, 154. 

LaSCIVIOUS BOOKS, writing and reading them forbidden, 6, 438. 

DANCING censured, 6, 448. 

Laura, a monastery, so called and why, 2, 328. 

LavacruM, a name for the font, 3, 122. 

Laws of the Church.. See Canons. 

———— relating to the exercise of the duties and offices of the clergy, 2, 
228-261. 
BINGHAM, VOL. VIII, Ee 











418 General Index 


Laws relating to the life and conversation of the clergy, 2, 197-228. 

special laws and rules concerning them, 2, 261-301. 

reflections on these laws with an address to the clergy, 2, 301-317- 

imperial, published in churches, 1, 212. 

Lawyers, capable of ordination in some churches, not in others, 2, 61 
and 62. 

clergymen not to turn lawyers, 2, 281. 

——— their exactions and bribery censured, 6, 467-469. 

Lay-CHANCELLORS, the original, 1, 109 and IIo. 

—— COMMUNION, 5, 407-409; 7, 8-12. 

reducing a clerk to it the same as totally degrading, 7, 10-16. 

Lay-ELDERS not the same with the seniores ecclesie in the ancient 
Church, 1, 244-246. 

LAYMEN, called Biorikoi and idiarat, 41 and 42. See also Larry. 

LaYMEN’s oratory, the nave of the church, 3, 65. 

— priesthood. See BAPTISM and PRIESTHOOD. 

Lecricartt, the same as the cOPIAT&, I, 336. 

LrEcT1oNARIUM, the order of lessons to be read in the church, 5, 54-62. 

Lecrorges. See READERS. 

Aevroupyeia, iepovpyia, iepa, and pvoraywyia, names for the liturgy in the 
Greek Church, 4, 275-278. 

Lent, what this fast originally was, whether forty days or forty hours, 
4, 381-386. 

great variety in point of time in respect of its celebration, 7, 

386-388. 

consisted of not more than thirty-six fasting days in any church 

till the time of Gregory the Great, 7, 388 and 389. 

who first added Ash- Wednesday and the other three days, 7, 389 
and 390. 

——— whether reputed an apostolical institution, 7, 390-392. 

in what sense regarded a divine institution, or how far allowed to 
be a tradition or apostolical canon, 7, 392-396. 

——— the causes of its institution, 7, 396-403. 

observed for the most part by all Christians, &c. 7, 403-409. 

how the Montanists differed from the Church about it and other 

fasts, 7, 409 and 410. 

kept by entire abstinence from all food every day till evening, 7, 

411 and 412. ; 

change of diet only not sufficient for its just observance, 7, 412- 









































415. 





the savings of the dinner bestowed upon the poor, 7, 415 and 416. 
all corporal punishments forbidden by law during Lent, 7, 416 
and 417. 

church-assembles and sermons daily and frequent communions 
especially on Saturdays and Sundays, 7, 418 and 419. 

all public games and stage-plays forbidden as well as the celebra- 
tion of festivals, birthdays, &c. 7, 420-422. 











of matter and information. | 419 


Lent, the Great Week at the end of Lent, 7, 422-425; ibid. 429 and 

430- 

Thursday, Friday, and Saturday before Easter, how specially ob- 
served, 7, 430-439. See also Passion WEEK, Maunpy Tuurspay, 
Goop Fripay, and SAaBBATUM MAaGnuM. 

Leo, Pope of Rome, reviving the ancient way of preaching, 5, 103. 

Leo Sapiens, his Notitia of the Church, 3, 389-409. 

LEssons, intermingled with psalms and hymns, 5, 49 and 50. 

both from Old and New Testament, 5, 50-54. 

proper ones for certain days, 5, 54-61. 

LevirEs, the common name of deacons, 1, 248. 

LiBELLATICI, who and why so called, 6, 204-208. 

LIBELLING censured, 6, 496 and 497. 

Lisra Occipva, a technical name, 1, 169. 

Liprariss of the church, 3, 133 and 134. 

LrBya, the dioceses of. See Eaypr. 

Liz, the ludicrous and the officious, 6, 500. 

Lire, the communicative, and that of the renouncer, the difference be- 
tween them, 2, 366 and 367. 

Licatures, the use of them to cure diseases by way of charm and spell 
censured, 6, 253-256. 

LicuTs or TAPERS used at baptism, 4, 238 and 239. 

at reading the Gospel, 4, 70 and 71. 

in the funeral pomp, 8, 129-132. 

LIMINA MARTYRUM, churches so called, 3, 20. 

Ling, not a rochet, 2, 300. 

LITANIA MAJOR and MINOR, 4, 284-287. 

Liran1zs, their original, 4, 279-284. 

LITURGICAL FORMULARIES in the Apostles’ age, 4, 371-379. 

evidences of their use in the second, third, and fourth centuries, 
4, 379-439. 

LirurGies or Fors or PRAYER; the antiquity of them and use in the 
Church, 4, 364-371. 

formed by bishops for the use of their own churches, 1, 100; 
4, 364. ; 

—— — the churches of a province conformed to the liturgy of the metro- 
politan, 4, 366-368. 

why most of the ancient liturgies are lost, 4, 368-371. 

extract of an ancient liturgy out of St. Chrysostom’s works, 4, 
440-479. 

—-— an account of the Jewish liturgy, 4, 371-379. 

clerks to be deposed who neglect to use the liturgy, 7, 59. 

LOCALIS ORDINATIO and LOCALES, the meaning of those terms, 2, 77. 

Locus MULIERUM, 3, 73. 

——— VIRGINUM, 3, 74-76. 

LonGI or Maxpol, some monks so called, 2, 350. 

Lorp’s-pAy, its original, 7, 232-236. 

Re2 





























420 General Index 


Lorp’s-DAY, all sports, pastimes, theatres, and shows forbidden on this 
day, 6, 373 and 374; 7, 248-254. 

also secular business, proceedings at law, &c. 7, 236-248. 

fasting and kneeling at public prayers forbidden on this day, 6, 

371 and 3723 7, 254-2575 4, 499-503- 

all prayers said standing on this day, 7, 258. 

——— the eucharist given to communicants standing on this day, 4, 499- 
503. 














zeal of the ancients in observing the Lord’s-day, 7, 258-260. 

the vigils preceding it studiously observed, 7, 261. 

——— sermons twice on the day, ibid. 

———— evening prayers where there was no second sermon, 7, 262-264. 

——w— censure of such as any ways profaned it, 7, 264-266; 6, 369- 
371. 








PRAYER esteemed by all the ancients as given by Christ, 4, 480- 
483. 

——— used as a form in all offices, particularly in baptism and the cele- 
bration of the eucharist, 4, 483-485. See also 5, 339 and 340. 

in morning and evening prayer, 4, 485 and 582. 

——z— also in private devotions, 4, 486. 

called The Christians’ Daily Prayer, 4, 487-489 ; 6, 185. 

——— absolution before it, benediction after it, 5, 340-342. 

——— used by heretics and schismatics as well as by the orthodox, 4, 
448 and 449. 

——v— used for the remission of daily sins of the lesser kind, 6, 185 and 
186. 

——— accounted a spiritual form, 4, 489-492. 

allowed as a privilege to communicants only, 1, 34; 3, 562-564; 

4, 492 and 493. 

termed edx7) vevouiopévn, 4, 470. 

Supper. See Communion and Eucuarist. 

TaBLE. See CoMMUNION-TABLE and ALTAR. 

Lost Goons, not to be detained by the finders, 6, 457-458. 

Aorayes, wandering beggars censured, 6, 88. 

Lots for divination condemned, 6, 244-247. 

——— for division allowed, 6, 247. 

sometime used in the designation of the clergy, 2, 1-3. 

Aovrpa, baths belonging to the church, 3, 136. 

Love-FEasts at the communion, 5, 480-487. 

why abolished, 3, 188; 5, 487-489. 

Lucerna&. See Lamps. 

LUCERNALIS ORATIO, I, 315. 

LucERNARIUM and Avyvawpia, 4, 542. 

LucRATIVE TAX, and the exemption of the clergy from it, 2, 145 and 
146. 


LucrE, FILTHY, censured, 2, 159; 216-219; 6, 245; 6, 259 and 260. 
LUDI SACERDOTALES, what, 2, 136. 


























of matter and information. 421 


Lup1 SACERDOTALES, not to be exhibited to the people by any Christian, 
6, 208-210. See MuNERARII. 

Luminum, Dies Luminum, the Epiphany-Festival, 7, 294 and 295. 

LUSTRALIS COLLATIO, a tax so called, and the exemption of the clergy 
from it, 2, 139 and 140. 

Ly1n6, all sorts of it censured, 6, 500-503. 


M. 

MACARIANS, a name of reproach cast upon the Catholics by the Dona- 
tists, 6, 79. 

MaccaBEEs, their Festival, 7, 363 and 364. 

MAarorrTEs, certain garments of monks so called, 2, 360. 

a name of reproach cast upon all Christians by the Heathens, 1, 16 
and 17. 

MaGIcians, censured, 6, 252. 

MacisTER DiscipLin&, the superintendant of the inferior clergy in 
bishops’ families, 1, 307. 

MAGISTRATES, under the spiritual jurisdiction of bishops, 1, 88 and 89. 

to be excommunicated for great offences, 6, 139-144. 

but not deprived of their power by the discipline of the Church, 

6, 81-83. 

had power over the clergy in greater criminal causes, 2, 123 and 124. 

but not in mere ecclesiastical causes, 2, 118. 

——— did not interfere with them in the lesser criminal causes, 2, 122. 

had power over them in pecuniary causes with laymen, 2, 124 and 




















125. 
Maeniricat, the hymn so termed, 4, 42. 
Marvoa, a lascivious Heathen game censured, 6, 442 and 443. 
MAJorEs, a name of certain Jewish ministers, 6, 274. 
Maxpol, monks so called. See Lonat. 
MALEFACTORs not to be branded in the face, and why, 6, 395. 
MALEFICI, certain magicians, censured, 6, 251. 
MALEFiciuM and VENEFIcIvM, sorcery &c. so called, 6, 237. 
Man, Isle of, had but seventeen parishes in it, 3, 425. 
Manpra, a sheepfold, a name given to monasteries, 2, 370. 
MANICHEES rejected baptism, 4, 18-20. 
and marriage, 8, 9. 
MANSIONARII, and Ilapapovdpin, stewards of the lands under bishops, 
I, 360. 
keepers of certain churches so called, 3, 131. 
MANSLAUGHTER, how dealt with, 6, 395-397- 
MAN-STEALING censured, 6, 454. 
MANUMISSION. See SLAVES. 
MarRanaTHa. See ANATHEMA. 
MARCIANISTS, a distinct sect from the Marcionites, keeping the Sabbath 
as a fast, 7, 273. 
MARCIONITES baptized the living for the dead, 4, 50. 








422 General Index 


MARCIONITES, rejected all married persons from baptism, 4, 96. 

—-—— and allowed baptism to be repeated three times, 4, 252. 

Marcostans, heretics who rejected or corrupted baptism, 4, 15. 

MARINus SANUTUS, anno 1290, why called Torcellus, 3, 138. 

MARRIAGE condemned by many ancient heretics, 8, 8-13. 

second marriages condemned by the Montanists and Novatians, 
6, 427-430; 8, 13-15. 

——— Christians not to marry with Heathens, Jews, Heretics, &c., 8, 
15-22; 6, 295. 

——— nor to complete the contract till they had acquainted the Church, 
8, 22-24. 

——— not to marry near relatives, 8, 24-26. 

children not to marry without the consent of their parents, 8, 26~ 
28; 6, 377-380. 

——w— nor slaves without the consent of their masters, 8, 28; 6, 380. 

——— persons of rank not to marry slaves, 8, 28-3o. 

——— judges not to marry any woman of their province during the time 
of their administration, 8, 30 and 31. 

——— guardians not to marry orphans in their minority, 8, 33. 

none to marry within the prohibited degrees of consanguinity and 

affinity, 8, 24-26. See INcxEsT. 

women not to marry in the absence of their husbands till they be 

certified of their death, 8, 32. 

widows not to marry till twelve months after their husbands’ death, 
8, 31. 

——— penitents not to marry in the time of their performing public 
penance, 7, I10. 

——— when first the marriage of spiritual relations began to be forbidden, 
8, 34. See also 4, 154 and 155. 

whether a man or a woman might marry again after a lawful 

divorce, 8, 35-42; 6, 421-427. 

— whether an adulterer might marry an adulteress, 8, 42-45. 

of the clergy. See Cenisacy. 

——— of cousin germans, not reckoned incest, 6, 414-418. 

——— of monks, not annulled, 2, 394. 

——— of professed virgins, not annulled, 2,400. See VirGins. 

——-— the manner of making espousals, 8, 47-62. 

the manner of celebrating marriage itself, 8, 63-80. 

annulling marriages. See Divorce. 

forbidden in Lent, 8, 45 and 46; 7, 422. 

to be celebrated by the public ministers of the Church, 8, 63-69. 

in what cases allowed when done by others,.8, 69-71. 

— how far the marriage pomp was allowed or disallowed by the 
Fathers, 8, 77-80. 

MARRIAGE-CEREMONIES, 8, 72-77. 

joining hands and veiling, 8, 72. 

untying the hair, 8, 73. 


















































of matter and information. 423 


MARRIAGE-CEREMONIES, crowning with garlands, 8, 74 and 75. 

carrying the bride home, 8, 76. 

MARRIED PERSONS not to turn monks without mutual consent, 2, 354- 
357: 

——— not to do penance but by consent, 7, 109 and 110. 

Martyraril, keepers of churches called Martyria, 3, 131. 

Martyria and MArtyrum Memoria, churches so called, 3, 13 and 
14. - See also 3, 20 and 21. 

Marrtyrovocigs and CALENDARS, how they differed, 7, 343 and 344. 

Martyrs, how honoured in the ancient Church, 4, 535-538. 

not worshipped or adored, 4, 328-335. 

their festivals or birth-days, how observed, 4, 535-5383 7, 339 and 











349. 
their Acts or Passions taken by notaries. See NoTarizs. 


their Acts read in churches, 4, 537 and 538; 5, 73 and 743 7, 344 

and 345. 

their privilege in interceding for lapsers and moderating their 

penance, 6, 129-132; 7, 163-165. See INDULGENCES. 

the estates of martyrs dying without heirs given to the Church, 
2, 167. 

Mary, the Virgin, not excepted in prayers for the dead, 5, 312-314. 

Mass or Missa, the ancient name of divine service in general, 4, 267-271. 

——— private mass a novelty, 5, 356-363. 

presbyters not ordained to say mass for the quick and dead, 1, 
239-242. 

MatTuema, the Creed so called, 3, 498. 

MaTHEMATICA ARS, the art of the astrologer, 6, 238. 

MATHEMATICI, astrologers so called and censured, 6, 237-241. 

MaTRICULA, the roll of the church, 1, 44. 

the register of bishops’ ordinations kept in the primate’s church, 
1, 179. 

Matrimony. See MARRIAGE. 

MATRIX ECCLESIA, the mother-church, 3, 22-24. See also 3, 123-125. 

Marrona, the name of a Jewish synagogue at Daphne, mentioned by 
Chrysostome, 6, 277 and 278. 

MatTutTina or Prima, Matins or Morning-prayer, 4, 550. 

MEDIATORS, in what sense priests so called between God and men, 1, 
238. : 

MELOoTES, sheep-skins worn by monks, 2, 360. 

Memoria Martyrum. See MArtTyRiA. 

Mepunpevor toaow, the meaning of the phrase, 3, 561. 

MEN and woMEN in distinct places of the church, 3, 70-72. 

MENANDRIANS, heretics that changed the form of baptism, 4, 34. 

MENDICANTS, none among the ancient monks, 2, 367-369. 

MENSA MARTYRIS, a name for a church, 3, 15 and 16. 

——— MysTIca, the communion-table, 3, 93. 

MENSATORIUM, the same as metatorium, 3, 129. 




















4.24. General Index 


MENSURNA DIVISIO, a monthly division of means among the clergy, 2, 
159. 

Mnvutpa, the reward for restoring lost goods, 6, 457. 

Meoira, mediators, in what sense Christian ministers were so called, 1, 
238. 

Mesopotamia, the dioceses of, 3, 290. 

Mgss, a festival, the origin of mass, according to Albaspinzeus, 4, 270. 

MEssALIiAns or EvucuiTss, their opinion of baptism, 4, 21-26. . 

Metane:z Insu.a, the Isle of Repentance, 2, 376. 

Meravoias y@pa, a term in Eusebius, 3, 38. 

METATOR ANTICHRISTI, 2, 141. 

METATORIUM, the vestry, 3, 129 and 130. 

MeErTATuM, a tax so called, 2, 141. 

Mer@mockoria. See PoysioGNomy. 

MeETROcoMIA, a mother-village, 3, 272. 

MeETROPOLITANS. See PRIMATES. 

MILAN never subject to the bishop of Rome, 3, 238. 

MILITIA, a general name for all officers military and civil, 2, 279. 

—— CasTRENsIs, PALATINA, PR&SIDIALIS, and ConorTALis, the 
difference between them, and that they were all inconsistent with the 
clerical ordination, 2, 55. 

MiLk anpD Honry, given to the newly baptized, 4, 241-243. 

——-— offered at the altar upon that account, 5, 242-245. 

MINsTERS, origin of the name, 3, 21. 

MIRACLE-MONGERS, how censured, 6, 251 and 252. 

Missa, what it anciently signified by the word, 4, 267-271. 

——— the Lessons of Scripture, 4, 269. 

the dismission of the people, who were sent away with the form, 
Ite, missa est, the same as the Greek, ’Amodveoe ev eipnvy, 4, 269 and 
a7T, 

——— CATECHUMENORUM, 4, 261-265; 5, I-209. 

FIDELIUM, 4, 265-267; 5, 210-557. 

PRASANCTIFICATORUM, 5, 388-391; 5, 413- 

MIssA SOLITARIA, private mass, a novel corruption, 5, 356-363; ibid. 
369. 














sicca and NAUTICA, another corruption, 5, 363-366. 
——— BIFACIATA and TRIFACIATA, an invention of later ages, 5, 366- 
368. 





the mass or service of the dead said for the living, 5, 368. 

NOCTURNA and VESPERTINA, morning-prayer and evening- 
prayer, 4, 267-269. 

Mirdrov. See MeTatum. 

Mirarapiov. See METATORIUM. 

Mi6piov, the Temple of the Sun at Alexandria, given to the Church, 2, 
169. 

Mirrg, of bishops, 1, 117-119. 

——— of virgins, 2, 404. 





of matter and information. 425 


Monacuus. See Monks. 

Moral, monasteries, 2, 351. 

MonNASTERIA, monasteries, ibid. 

patriarchal monasteries, why so called, 2, 376. 

intrusion into a monastery, a punishment put upon the delinquent 
clergy, 7, 43- 

Movaornpia, a name according to Philo not for monasteries but for 
churches, whence munsters and minsters, 3, 21. 

MonltIALEs, nuns s0 called, 2, 408. 

Monks, their difference from the primitive ascetics, 2, 318-327. 

their original, 2, 323-326. 

several sorts of them, 2, 328-333. 

seculars, ariother class of monks, 2, 333 and 334. 

originally no more than laymen, 2, 334-337- 

clerical monks, their original, 2, 337-342. 

clergy monks, iepopovayol, 2, 341. 

always subject to the bishop of the diocese where they lived, 

1,87; 2,374. 

lived all upon their own labour, no mendicants among them, 

2, 367-370. 

no solemn vow required of them, 2, 362 and 363. 

what meant by their renunciation of the world, 2, 363-367. 

——— their marriage not annulled, 2, 394. 

deserters how punished, 2, 395-397- 

punishments of whipping and expulsion, &c., 2, 372. 

never encroached upon the rights of the parochial clergy, 2, 

386 and 387. 

forbidden to dwell in cities, 2, 388-392. 

whether they might betake themselves to a secular life again, 2, 

392-394- 

not to meddle with civil offices, 2, 385. 

——— curiales not to turn monks, 2, 352 and 353. 

nor children without consent of their parents, 2, 357. 

nor slaves without the consent of their masters, 2, 353. 

nor married persons without mutual consent, 2, 354-356. 

children not to be made monks against their own consent, 2, 

357-359- 

officers among the monks, decani, centenarii, patres, &c., 2, 370. 

their spiritual exercises, 2, 376-385. 

of the renunciative and communicative life, how they differed, 2, 

366 and 367. 

secular monks and canons regular, 2, 342. 

of the names of the ancient monks, Anchorets, Hermits, Coeno- 

bites, Synodites, Sarabaite, Remboth, Stylite, Accemetz, Bocxot, 

Benedictins, Gyrovagi, Apostolics, Hesychastz, Continentes, Silentiarii, 

Renunciantes, Philothei, Therapeutz, Cellulani, Culdees, 2, 328-333; 



















































































426—i General Index 


ibid. 343-351. See under these several titles, and 2, 374-376, particu- 
‘larly of the CuLDEEs. 

Monks, habit and tonsure of monks, as wearing chains and crosses, and 
walking barefoot, censured, 2, 359-362. 

canonical hours of prayer used by some monks, not by others, 2, 
379 and 380. See CANONICAL HOURS. 

Monocamy, in what sense required of the clergy, 2, 63-67. 

and of deaconesses, 1, 288. 

and of the widows of the Church, 2, 409-411. 

Monranists changed the form of baptism, 4, 36-38. 

baptized men after death, 4, 47 and 48. 

disputed with the Church about second marriages, 8, 13-15. 

——-— and about fasting, 7, 409 and 410. 

— and about wearing the soldier’s crown, and flying in time of per- 
secution, 6, 210. 

Moov, superstitious observation of its eclipse, 6, 257. 

——-— superstitious observance of it when new, 6, 226-228. 

MorninG and EvenINnG Prayer, daily, 4, 539-542. 

the order of it according to the Constitutions, 4, 554-566. 

BENEDICTION and THANKSGIVING, 4, 561. 

Hymn, whether part of the daily service, 4, 561-563. 

whether psalms and lessons at morning service, 4, 563-566. 

Morrau and VENIAL Sins, how distinguished in the ancient discipline 
of the Church, 6, 177-189. 

Mosaic work in churches, camera and laquearia, 3, 154. 

MorTHER-CHURCHES, 3, 22-24; ibid. 123 and 124. * 

VILLAGES, 3,272. See MeTrocomia and MaTRIx. 

Mourners or WEEPERS, flentes, an order of penitents so called, 7, 
96-98. 

MourNING HABIT, worn for some time, 8, 164 and 165. 

WOMEN, prefice, hired to lament at funerals, condemned, 8, 
158-161. 

Minos and puoraywyia, names of baptism, 4, 14. 

Mumm tgs, how kept by the Egyptians, 8, 180 and 181. 

MUNERA sorRDIDA, the clergy exempt from servile offices under that 
name, 2,147. 

DANTES and MUNERARII, Christians exhibiting the public shows 
to the people, censured as idolaters, 6, 208 and 209. 

MUNICIPAL MEN, incapable of ordination, 2, 58-61. 

OFFICES, not put upon clergymen, 2, 148-151. 

Monsters and MINSTERS, the origin of the names, 3, 21. 

Murpker in its several kinds, how punished, 6, 387-390. 

——— accessories to murder censured, 6, 397-399. 

causing abortion punished as murder, 6, 390-392. 

——-— dismembering the body a species of murder, 6, 394 and 395. 

——~— false witness against a man’s life reputed murder, 6, 397-399. 















































of matter and information. 427 


MurpDER, exposing infants accounted so, 6, 399-402. 

—— — several other things dealt with as murder, 6, 402-407. 

See also MANSLAUGHTER, PARRICIDE, SELFMURDER, IN- 
FORMERS, and LANISTz. 

MuRDERERS incapable of ordination, 2, 41-45. 

Music. See OrGANsS. 

MousivuM, mosaic work so called, 3, 154. 

MystTeERIEs concealed from the catechumens, with the reasons of the 
concealment, 3, 550-567. 

MYSTERY OF INFANTS, a term used in the African Code, explained, 4, 
2433; 5» 242and 243. See Mink anp Honey. 

MystTica MENSA. See MENSA. 


MYSTICUM VELUM, kataréracpa pvotikdy, Boda ths exkAnaias, &c., 3, 
84-86. 





N 
NAOS, or NAVE oF THE CHURCH, 3, 64-79. 
NarRTHEX EXTERIOR, what, and how otherwise termed, 3, 55. 
— INTERIOR, or ante-temple within, 3, 59-63. 

whence the name, and different sorts of nartheces, 3, 63 and 64. 

NaTaALeE Episcopt!, the day of a bishop’s ordination observed as an 
annual festival, 2,91; 7, 369-373. 

NaTALES IMPERATORUM, the emperors’ inauguration-days kept festival, 
7, 228-230. 

MarryrouM, the passions of martyrs called their birthdays, why 

so, and how observed, 7, 340-358. 

Ursivum, days kept annually in commemoration of the cities of 
Rome and Constantinople, 7, 230-232. 

NaTALITIA, natural birthdays not to be kept in Lent, 7, 422. 

NaTAToRIA, a name for the font, 3, 122. 

Nativity or Curist or Christmas-day, its original, and how observed, 
7 279-292. 

Nave of the church, 3,65. See Nads. 

NAVICULARII, who they were, 2, 136-138. 

NavroAdyo, catechists why so called, 1, 345. 

NAZARENES, a name of reproach cast upon Christians, 1, 12 and 13. 

NeEcroMANCcy censured, 6, 248 and 249. 

NEMESIACT, officers of the goddess Nemesis, 6, 259. 

Neod:&xrat, diviners by the motions of the clouds, censured, 6, 258. n. 2. 

NEw Moons, superstitiously observed, 6, 226-228. 

New YEAR’s Day, superstitiously observed by the Heathen, 6, 232; 7, 
225-227. 

Newrepixy tags, the term explained and vindicated from the corruption of 
Salmasius, 1, 123. 

NI gs, the cubit of, laid up in the church, 3, 200 and 201. 

NINTH HOUR OF PRAYER, three in the afternoon, 4, 552 and 553- 

NoBLEMEN, and persons of superior rank, not to marry slaves, 8, 28-30. 











428 General Index 


NocrTurna&, night-assemblies for prayer, 4, 566 and 567. 

Nou, church-bells so called, and why, 3, 145. 

Nonna and yds, a nun, 2, 408 and 409. 

NON-RESIDENCE censured, 7, 81. 

laws concerning it, 2, 273-276. 

Noon-DAY SERVICE, the sixth hour, 4, 552. 

Noraril, t, 363-365. 

Noritra IMPERII, 3, 221-223. 

EccLEsi&, 3, 223-227. 

EccLEes12 PER LEONEM IMPER., 3, 389-409. 

NovaTIAns condemned second marriages, 6, 427-430; 8, 13-15. 

how they differed from the Catholics in point of church-discipline 

and absolution, 7, 160 and 161. 

why received into the Church without a new ordination, 2, 
100-103. 

NoveENDrALgs, the mourning on the ninth day for the dead, 8, 161-163. 

NovirTio.i and TIRONES, catechumens, 3, 439. 

NULLATENENSES, bishops without a see, so termed by Panormitan, 
2, 76. 

Nun. See Nonna. 

Nunc Dimirtis, the hymn so called, 5, 40 and 41. 

NympPuzvuM, the fountain before a church, 3, 56. 


O. 


Oatu of allegiance. See ALLEGIANCE. 

bishops not obliged to give testimony upon oath, 2, 115. See 
SWEARING. 

Oatus, lawful to be taken upon necessary occasions, 6, 350-356. 

OBEDIENCE a necessary part of the baptismal covenant, 4, 126-130. 

OBLATIONARIUM or PRroTHEsis, the place where the people’s offerings 
were taken and laid, 3, 112-114. 

OBLaTions, what to be received at the altar, what not, 5, 241-245. 

what persons were allowed to make them, and what not, 5, 

234241. 

the prayers preceding oblation, 5, 211-234. 

——— of a lamb in the Roman Church on Easter-day censured by 
Photius, 5, 244. 

the names of such as made them recited, 5, 245-247. See Or- 

FERRE NoMINA. 

a commendatory prayer when the oblations were presented, 5, 





























247. 





the eucharistical elements taken out of the oblations, 5, 247-249. 

for the dead, 8, 150 and 151. 

——— one part of the clergy’s revenues, some weekly, some monthly, 2, 
157-159: 

——~— the most valuable part of church-revenues, 2, 174-176. 

OBLATION-PRAYER, 5; 245. 





of matter and information. 429 


OBSERVATION of days and accidents censured, 6, 265-270. 

(Econom, the stewards or treasurers of a church, 1, 356-359- 

(Economus, the house-steward of a monastery, 2, 370. 

CECUMENICAL BISHOP, a title given to the bishop of Constantinople, 
I, 214. 

OFFERING OF BREAD AND WINE IN THE EUCHARIST, in what sense 
allowed to deacons, 1, 253 and 254. 

how their doing so differed from consecration of the elements, 
I, 254-257- 

OrrEeRrRE Nomina, the meaning of it, 1,251 and 252; 5, 245-247. 

Orrices, personal, curial, servile, &c., not imposed upon the clergy, 
2, 147-151. 

Oikos, the house of assembly mentioned in Acts 2, 46, év oik@, &c., 3, 27. 

Ojua. See PREFACES. 

OMENS, observation of them censured, 6, 243; 6, 265-267. 

“Opoovoror, reasons for sticking to that word against the Arians, 2, 256-258. 

OPPRESSION censured, 6, 461-464. 

OprTimMATEs, their power in elections of the clergy, 2,31. See CLercy 
ELEcTIONS. 

OracuLuM Ca@LEsTE, one of the names given to the emperor’s edicts, 
3> 5- 

OraRE, to bid prayer, the office of deacons, 1, 258-260. 

ORARIUM, a sacred vestment worn by the clergy, 1, 260; 4,497. 

OraToriss, how they differed from churches, 3, 6-8. 

Oratory, a part of the church called the oratory of laymen, 3, 65. 

OrpeErs, what the ancients mean by different orders of bishops and 
presbyters, 1, 46-48. 

the inferior orders of the clergy not of apostolical, but only eccle- 

siastical institution, 1, 301-305. 

how they differed from the superior orders, 1, 308 and 309. 

no imposition of hands used in their ordination, 1, 309. 

inferior orders a sort of nursery for the hierarchy, 1, 306 and 307. 

not to return to a secular life again, 1, 307 and 308. 

allowed to traffic or work at a manual trade, 2, 139-141; 283-386. 

ORDINATIO LOCALIS, 2, 76 and 77. 

ORDINATION, bishops not to be ordained under thirty years of age, 
I, 121-123. 

of boys to be bishops in the Romish Church, censured, 1, 123. 

cursory ordination of bishops, not going through the inferior 

orders, censured as uncanonical, 1, 126 and 127. 

yet sometimes deacons, and the inferior orders, and laymen or- 

dained bishops without any regular progression, 1, 128. 

what time allowed after a bishop’s death to the ordination of a 

new bishop, 1, 132. 

of a bishop, to be performed by three bishops, 1, 135-138. 

by one bishop sometimes allowed, 1, 138 and 139. 

of bishops to be celebrated in their own churches, I, 141. 












































430 General Index 


ORDINATION, form of the ordination of bishops, 1, 141 and 142. 

form of prayer used at a bishop’s ordination, 1, 142 and 143. 

no one to be ordained bishop who was under the sentence of 

deposition, 7, 51. 

bishops not to ordain their own successors, 1, 160; 7,54. See 
BrsHop’s ORDINATION, under the title of BisHop. 

——.— of presbyters and deacons never intrusted in the hands of pres- 
byters only, 1, 77-79. 

of presbyters to be performed by the bishops and presbyters 

together, T, 229. 

form and manner of ordaining them, 1, 239-242. 

of presbyters, without unction or delivering of vessels or autho- 

rity to offer sacrifice for the quick and dead, 1,241; 2,90. 

form of ordaining them, with the signs of the cross and the kiss 

of peace, I, 239-242. 

while they knelt before the bishop at the altar, 1,239; 2, 87. 

——— form of ordaining deacons, 1, 249 and 250. 

indelible character of, what meant by, 7, 13-16. 

—— rules about ordination in general, 2, 34 and 35. See also 7, 48-50. 

inquiry to be made into the faith and morals of such as were to 

be ordained, 2, 35-38. 

the canons of the Church to be read to every one at his ordina- 
tion, 2, 74-76. 

——— not to be given to strangers out of their own church, 2, 38. 

———— nor to persons who had done public penance, 2, 39-41; 7, 55-57: 

nor to energumens or demoniacs, 2,62; 7,52. 

——— nor to murderers or adulterers, or any that had lapsed in time of 
persecution, 2, 41-44. 

nor to usurers or seditious persons, 2, 45. 

——-— nor to such as had dismembered their own body, 2, 45-48; 7,52. 

nor to such as were baptized with clinic baptism, 2, 49 and 50. 

nor to any one unbaptized, or not baptized in due form, 7, 53. 

nor to any one baptized or rebaptized by heretics, 2,50 and 51; 7,53. 

——-— nor to any one who had not first made all their family Catholic 
Christians, 2, 51 and 52. 

nor to soldiers, 2, 54-56. 

——— nor to slaves, without consent of their masters, 2, 56 and 57. 

——-— nor to corporation men tied to other services, 2, 57 and 58. 

——— nor to the curiales or decuriones of any Roman city, 2, 58-61. 

nor to guardians or factors, till their offices expired, 2, 61. 

——w— nor to lawyers, in some churches, 2, 61 and 62. 

—-— nor to actors and stage-players, 2, 62. 

nor to any who had married concubines, or harlots, or women 

divorced from a former husband, 2, 62. 

nor to digamists, 2, 65 and 66; 7, 48. 

————- nor to the husband of an adulteress, according to a canon of Neo- 
Cesarea, 2,203. Compare 7, 48. 






























































of matter and information. 431 


ORDINATION, no bishop to ordain another man’s clerk without his consent, 
2,793 7:149. 

no bishop to ordain in another man’s diocese without his leave, 

1,97-99; 2, 80-82. 

the bishop of Alexandria exempted from this rule, and authorized 
to ordain in any diocese of his province, 1, 192 and 193. 

ORDINATIONS not to be given drodeAupevas without a title, 2,76-79; 7,48. 

annulled when given against the consent of the people, 7, 50-52. 

the question of the four solemn seasons for them, 2, 82-85. 

originally given at any time and season, 2, 85 and 86. 

not always confined to Sundays, ibid. 

solemnized in the time of the oblation at morning service, 2, 86. 

not regularly given except in a church, 2, 87. 

sometimes given by force, 2, 22 and 92. 

no excuse admitted unless protest were made against it by oath, 

2, 93 and 94. 

when this practice was prohibited, 2, 94 and 95. 

difference between the forced ordination of a bishop and of an 
inferior clerk, 2, 95 and 96. 

Orpo, the liturgy or divine service so called, 4, 274. 

Orpo SAcRAMENTORUM, the Missal published by Illyricus so termed, 
ibid. 

Oreans, when first brought into use in the Church, 3, 137-141. 

"Oon Svvauis, the meaning of the phrase explained, 2, 239. 

OsRHOENE and Mesoporamia, the dioceses of, 3, 290 and 291- 

Ost1aRII, 1,330. See DooRKEEPERS. 


’O£vypadat, notaries, 1, 363-365. 






































P; 

Pacts ANGELUS, the Angel of Peace, what meant by it, 5, 195 and 196. 

PaGans, the reason of the name, 2, 179. 

PALESTINE, the dioceses of, 3, 273-281. 

Pauuium, tbe philosophic habit used by the ascetics and some of the 
clergy, 2, 296 and 362. Compare 1, 16. 

PaNnDERs censured, 6, 433-438. 

Tlavvvxides, pervigilia, pernoctationes, vigils kept all the night, 4, 529-535- 

TlavreAjs adopicpos, 6,87. See EXCOMMUNICATIO MAJOR. 

PANTHEON at Rome turned into the church of All Saints in the time of 
Phocas, 3, 47 and 48. 

Papa, a name for any bishop, 1, 65-67. 

Pap#& PISINNI, the inferior clergy so called, 1, 67. 

Tarradnrpa, ibid. 

Papias, the disciple of St.John and first bishop of Hierapolis, 1,57and58. 

TlapaBarricpara, baptism in private houses forbidden, 4, 116 and 117. 

PARABOLANI, Officers appointed to take care of the sick in contagious 
distempers, 1, 339; 8, 142. 

PARABOLARII, a name of reproach cast upon Christians, 1, 20. 


432 General Index 


Tlapapovdpior. See MANSIONARII. 

PARANGARIA, a tax so called, 2, 144. 

TlapaOécets, commendatory prayers, 4, 229-231; 8, 149 and 150. 

PaRAToRIvM, the prothesis or table of oblations, 3, 112-114. 

Tlaparpdre(ov, the side table, another name for the same, 3, 112. 

PARAVEREDI, horses furnished for conveying the emperor’s corn, &c., 
2, 144. 

PARENTALIA, feasts at the graves of the dead censured, 8, 157. 

Parents by the old Roman law had power of life and death over their 
children, 6, 376. 

might not be deserted by their children under pretence of turning 
monks or entering upon an ascetic life, 2,357; 6,375. See CHILDREN. 

PARISH-BOUNDs conformed to the limits of manors, 6, 421. 

CHURCHES, their ancient names and original, &c., 3, 409-413. 

PARISHES sometimes called dioceses, 3, 409 and 410. 

Parocuia, the ancient name of a diocese, 3, 251-253. 

PAROCHIAL CHURCHES, their original, 2,186 and 187; 3, 411-413. 

—————— when first endowed with distinct revenues, 2, 186. 

city-parishes not always assigned to particular presbyters: but 
served in common from the mother-church, 3, 416-418. 

——— settled revenues not originally fixed upon parish-churches; but 
paid into the common stock of the mother-church, 3, 418-422. 

——-— clergy never defrauded by the ancient monks, 2, 386. 

visitations to be made by the bishop once a year, 6, 387 and 388. 

eight hundred parishes in 'Theodoret’s diocese of Cyprus, 3, 288-290. 

PaRRICIDE, how punished, 6, 392 and 393. 

Parruians, and Indians about Ganges, converted by Thomas the 
Apostle, 3, 299 and 300. 

PARTY NAMES discouraged by Christians, 1, 7. 

PAscHA Sravpoctpoy and ’Avacrdcipor, Pasch of the Passion and Resur- 
rection, includes two weeks preceding and following Easter-day, 7, 299 
and 300. 

‘PASCHAL FESTIVAL, disputes with heretics about the time of its observa- 
tion, 7, 301-309. 

disputes in the Church itself about the Sunday on which it was to 
be observed, by reason of different cycles and calculations, 7, 309-317. 

—— how religiously the Paschal festival was observed, 7, 317 and 318. 

made a time of pardon and indulgence to prisoners by the 
emperors, 7, 318-323. 

——— and by the rich and great a special time of charity to slaves and 
the poor, 7, 323 and 324. 

observance of the week after Easter, 7, 324-327. 

the Sunday after Easter called Dominica Nova and Dominica in 
Albis, 7, 327 and 328. 

PassIon-DAyY, or Goop Fripay, how observed, 7, 433 and 434. 

WEEK, more strictly observed than the rest of Lent, 7, 422-425. 

PasropHorta, buildings belonging to a church, 3, 130-133. 
































of matter and information. 433 


Pater Parrum, a name of bishops, 1, 67-69. 

Parres, bishops so called, ibid. See Papa. 

abbots so called, 2, 370. 

PATRES PATRIA, princes so called, 6, 381. 

PATRIARCHAL POWER, four different opinions concerning its rise, I, 
199-204. 

—— SEES, the number of them in the Church, 1, 213. 

their names, with provinces and metropoles, 3, 223-227. 

PATRIARCHS, a name sometimes given to bishops, 1, 69 and 7o. 

among the Jews, I, 197. 

——— among the Montanists, 1, 197 and 198. 

anciently called archbishops and exarchs of the diocese, 1, 194 

and 195. 

the term first used by Socrates and the Council of Chalcedon, 1, 

201-203. 

Salmasius’s mistake about the first use of the name, I, tg5 and 




















196. 





their office to ordain metropolitans, 1, 207 and 208. 

themselves to be ordained in a patriarchal synod, 1, 208. 

their office also to call synods of the whole patriarchal diocese, 1, 

208 and 209. 

to receive appeals from primates and provincial synods, and to 

hear only such causes as came regularly before them, 1, 209. 

they could censure metropolitans and suffragans, 1, 209-210. 

they might make metropolitans their commissioners, or be con- 

sulted by metropolitans in all matters of great moment, 1, 211 and 212. 

to notify imperial edicts to the metropolitans relating to the 

Church, 1, 212. 

great criminals reserved to their absolution, 1, 212 and 213. 

——— subordinate patriarchs not merely tutular, 1, 215 and 216. 

the greater patriarchs absolute and independent, 1, 213. 

of Alexandria, Antioch, Ephesus, &c. never subject to Rome, 1, 214. 

could be appealed against only to a General Council, ibid. 

at first all absolute and independent of one another, 1, 213. 

some afterwards subordinate to others, as those of Ephesus and 
Ceesarea to Constantinople, 1, 214. 

——-— the patriarch of Constantinople styled ecumenical, 1, 214. 

his jurisdiction over three dioceses, 1, 205. 

the peculiar privilege of the patriarch of Alexandria, to ordain all 
the bishops in his diocese, 1, 206 and 207. 

Patrons, their right of presentation, how first brought into the Church, 
2, 32-34; ibid. 186: 

not to found churches in order to have a share in the oblations, 
3, 420. 

PavLIANIsts changed the form of baptism, 4, 38 and 39. 

PAULICIANS rejected baptism, 4, 21. 

not to be confounded with the Paulianists and Samosatenians, ibid. 

BINGHAM, VOL. VIII. Ff 


















































434 General Index 


PAULINIANS, the Orthodox so called by the Arians, 1, 24. 

PavLinus first brought pictures into churches, 3, 161-163. 

his temple at Tyre described, 3, 50-52. 

Pax vosis, a form of salutation used by the bishop at his first entrance 
into the church, 4, 517. 

before reading the lessons, 5, 6 and 7. 

before sermon, 5, 138-141. 

in consecrating the eucharist, 5, 275-280. 

at the dismission of the assembly, 4, 561; 5, 466. 

Preccatum and Crimen, how distinguished, 6, 182 and 183. See sins. 

PECUNIARY CAUSES of the clergy with the laymen to be heard before the 
secular judges, 2,124 and 125. 

PrepERectTI, Eunomians baptizing with the heels upwards, 4, 184. 

PELUSIoT#, a name of reproach cast upon the Catholics by the Origen- 
jans, I, 26. 

PENANCE, the manner of performing it, 7, 102-106. 

hair cut off in the exercise of it, 7, 106-108. 

in public allowed but once, 7, 141-145. 

imposed on women as well as men, 6, 126-128. 

for the whole life, 7, 145-147. 

_——- married persons not admitted to it but by mutual consent, 7, 109. 

persons not to marry during the time of their penance, 7, 110. 

commutation of it not allowed, 6, 129. 

how far the intercession of martyrs was allowed to moderate it, 
6, 129-1323; 7, 163-165. 

——-— no sinners absolved till they had regularly performed it, 7, 188-190. 

bishops had power to moderate it and alter its duration and terms, 
4, 160-166. 

--——-— persons who had done public penance, never to be ordained, 2, 
39-41. 

——-— not sufficient to restore degraded clerks, 7, 55-56. See also 
Pa@:NITENTIA. 

PENDANTS, a kind of mepidupara, 6, 253. 

PENITENTIAL PSALM, 4, 569 and 570. 

PENITENTIARY, a priest so called in many churches, 7, 137-140. 

the office not set up to encourage auricular confession, 7, 140. 

PENITENTs divided into four orders, Flentes, Audientes, Substrati, and 
Consistentes, 7, 94-96. 

——— the first order of penitents in the church-porch, 3, 55 and 56; 7, 
96-98. 

—_—— the second order in the narthex of the church, 3, 61; 7,98 and gg. 

——— the third order in the nave of the church, 3, 65 and 66; 7,99 and 
100, 

——— the fourth order among the faithful, 3, 69; 7, 100 and ror. 

——— penitential exercises, 7, 102-112. 

——— appeared with sackcloth and ashes on their heads, 7, 102-106. 

——— to cut off their hair and go veiled, 7, 106-108. 












































of matter and information. 435 


PENITENTS, abstained from bathing, feasting, and all other diversions, 
7, 108. 

to observe all the public fasts of the Church, 7, 109. 

to restrain themselves in the use of the conjugal state, 7, 109. 

———- not to marry in the time of their penance, 7, 109 and IIo. 

to pray kneeling on all festivals, 7, 110. 

obliged to shew liberality to the poor, 7, 111. 

to serve the Church in burying the dead, 7, 111 and 112. 

the prayers for them, and in what part of the church they were 

made, 5, 205-207. 

absolved by deacons in cases of necessity, 1, 262 and 263. See 
ABSOLUTION. 

Pensions, canonical, how far allowed, 2, 266 and 267. 

PENTAETERIS, the lustral tax, 2, 1 30- 

PENTAPOLIS, the dioceses of. See Ecypr. 

PrenTEcosT taken in a double sense, for the fifty days after Easter and 
for the single day of Whitsunday, 7, 328 and 329. 

fasting and kneeling at prayers forbidden during this season, 7, 

331 and 332. 

public shows prohibited, but lawsuits and bodily labour allowed, 

72 332-334- 

Acts of the Apostles read all the time of Pentecost, 5, 54-56; 7, 
































330. 
a solemn time of baptism, 4, 105-110. 


Prop e, allowed to read the Scriptures, 4, 353-357. 

allowed to join in psalmody and prayer, and proper responses 

throughout the liturgy, 4, 345-347- 

their vote allowed in the choice of bishops and clergy, 2, 16-26. 

denied in case they were heretics or schismatics, 2,26 and 27. 

also in case of factions and divisions among them, 2, 28-30. 

likewise in some other exceptional cases, 2, 27 and 28. 

——— sometimes restrained to the choice of one out of three, 2, 30. 

———-when wholly deprived of the privilege of elections, 2, 31-34. 
See ELECTIONS OF THE CLERGY. 

PERFECTI, baptized persons, so called, 1, 32. 

Tlepidppara, a sort of charms, forbidden, 6, 253. 

TlepiBdrdavov. See PALuium. 

TlepiBodov, the bounds of the church or surrounding wall, 3, 55. 

{lepiodevrai, itinerant presbyters, 1, 167. 

Ilepippavrnpia, the holy water of the Heathen, 3, 58; 6, 221. 

PERISTERION, golden dove, of what use in the church, 3, 101-103. 

Prersury censured, 6, 364-366. 

PERNOCTATIONS. See VIGILS. 

PERSONAL and PREDIAL OFFICES, not imposed upon the clergy, 2, 147 
and 148. 

PETALuM, the golden plate on the mitre of the Jewish high priest, 1, 
118. 




















Ff 2 


436 General Index 


PreTer, St., ordained Linus, then Anacletus, and then Clement to the see 
of Rome, 1, 54. 

PHanum. See Fanum. 

PHARMACY, gappakeia, witchcraft, censured, 6, 251 and 252. 

PHIALA, diddy, the fountain before a church, 3, 56. 

PHILOSARC#, a name of reproach cast upon the Catholics by the Ori- 
genians, 1, 26. 

PHILOSOPHERS, not to be conversed with by the clergy, 7, 83. 

certain monks sometimes so called, 2, 349. 

SdoGeia, a term for the monastic life, and why, 2, 350. 

PuiLoTHEvus or ReLicious History, why the title of one of Theo- 
doret’s works, ibid. 

PuiLTRA, love-charms, censured, 6, 251 and 252. 

Puanicia, Prima and Secunda, the dioceses of, 3, 286-288. 

PHOLLES, certain coins so called in Africa, 2, 165. 

PHoNAscUS and ‘YzoBoheds, the precentor, 5, 15. 

ara, Epiphany so called, 7, 294 and 295. 

Soricpa and Pwricpos, baptism so termed and why, 4, 5; 3, 120. 

Peotictnpia, baptisteries, 3, 120. 

Porifdpevor, persons baptized, 1, 31. 

accepted candidates for baptism so termed, 3, 455- 

povticrnpia, baptisteries so called also, 3, 120. 

monasteries so termed, 2, 351. 

PuyLAcrTeERIEs, texts of Scripture written on ribands and used as charms, 
censured, 6, 253; 4, 88 and 89. 

PHYLACTERY, baptism so called, 4, 13. 

PHYSIOGNOMY, petomockoria, divination by the countenance, censured, 
6, 243. 

Picrurss, none in churches for the first three hundred years, 3, 155- 
161. 











first brought in by Paulinus and his contemporaries, 3, 161-163. 

not worshipped when first brought into the church, 3, 165. See 

IMAGEs. 

symbolically, of a shepherd upon the communion-cup, mentioned 

by Tertullian, 3, 161. 

of kings and bishops, when first brought into the church, 3, 163 

and 164. 

none of God or the Trinity allowed in churches till after the second 
Nicene Council, which condemned them, 3, 166 and 167. 

Piscicut, why Christians assumed that name, 1, 3. 

Prse1na, the font so called, and why, 3, 121. 

Piscis. See Iydus. 

Ilicrol, baptized believers so termed, I, 31. 

Pius THE FIFTH, his preaching a sermon looked on as a prodigy, 1, 76. 

his revival of the practice of the Pope preaching, 5, 103. 

PLAGIARY or man-stealing censured, 6, 454. 

PLANETA, a sacred vestment, 4, 498. 




















of matter and information. 437 


PLAUTINA PROSAPIA and PISTORES, names of reproach cast upon 
Christians, I, 22. 
Piays. See STAGE-PLAYS. 
PLurRALITIEs, how far allowed, 2, 276-278; 7, 82. 
PG@NITENTIA, LEGITIMA, PLENA, and JuSTA, 7, 166. 
Pa@NITENTIA MAJOR and MINOR, how distinguished, 6, 180-182. 
Pa@NITENTIAM ACCIPERE and DARE, 7, 98. 
TloAcrevdpevor or CURIALES, common-council men, not to be ordained, 
2, 61. 
POLITICAL PARENTS, princes so called, 6, 381. 
Po.ycarp, the first bishop of Smyrna, 1, 57. 
PotyGamiA TRIUMPHATRIX, Lyser’s strange work, 6, 418, n. 70. 
Potyeamy censured, 6, 418-421. 
other sorts of it, 6, 421-430. 
Pomp of Christian funerals, 8, 142-146. 
Pomps of Satan, 4, 119-122; 6, 265-267. 
PonTIFEX Maximus, the common name of all bishops, 1, 65. 
Poor OF THE CHURCH, laid in the church-porches, 3, 60; 4, 517-519. 
to be relieved out of the revenues of the church, 2, 184 and 185. 
communion-plate sold to relieve them, 2, 187-190; 3, 190. 
defrauders and famishers of the poor reputed guilty of murder, 6, 
404 and 405. 
Pops, no necessity of subjection to the, 3, 233-236. 
PoRPHYRIANS, a name given by law to the Arians, 6, 284. 
-Porticoks or CLoisters of the church, 3 55 and 56. 
Posture of devotion. See PRAYER. 
Poverry, voluntary, sometimes chosen by the clergy, 2, 214-216. 
PR2CENTOR, 5,15. See PHONASCUS. 
PRA&CONES, deacons so termed and why, 1, 258-260. 
PRz&DICARE, to bid prayer, ibid. 
PRAFATIONES, prayers called Prefaces, 5,229. See ibid. n. 25, 
PrRa&FIcz, women hired to mourn at funerals censured, 8, 159. 
Prepositt, bishops so termed, 1, 64. 
sometimes also presbyters, as in Cyprian’s Epistles, 1, 234. 
Przpositus Domus, the inspector of the inferior clergy in the bishop’s 
house, 1, 356 and 357. 
PRASANCTIFICATORUM Missa, 5, 388-391. See Missa. 
IIpayparevurixéy xpuciov, a tax so called, 2, 139. 
PRaYERs offered to God only, not to any creatures, saints, or angels, &c. 
4, 324-341. 
the order of morning prayer, 4, 554-566. 
the order of evening prayer, 4, 574-583. 
morning and evening prayer daily in the third century, 4, 539- 


























542. 





canonical hours of prayer, their original, 4, 542-554. 

——— prayer before sermon, 5, 132-138. 

for the catechumens, energumens, competentes, and penitents, 5, 
190-195. 





438 General Index 


Prayers for the whole Church and all orders in it, 5, 298-305. See also 
By 274.222. 

more particularly for the bishops and clergy, 5, 307 and 308. 

—-— for kings, 4, 557-5593; 5, 308 and 309. 

for the dead, 5, 309-327; 7, 351 and 352; 8, 151-154. 

silent prayer or 5:4 ciwmjs, 5, 210-217. 

said with the head uncovered, 4, 510. 

four postures of prayer, standing, kneeling, bowing, and prostra- 

tion, 499-507. . 

sitting never used asa posture of prayer, 4, 507-509. 

some superstitious practices at prayer noticed by Tertullian, 4, 509 

and 510. 

standing at prayer used on the Lord’s-day and all Pentecost. See 
Lorp’s-DAy and PENTECOST. 

Prayine by the Spirit, 4, 468. See Sprrir. 

PREACHERS delivered their sermons for the most part sitting while their 
hearers stood, 5, 162-166. 

acclamations given to celebrated preachers, 5, 169-172. 

sometimes listened to by hearers who expressed approbation by 
tears and groans, 5, 172-179. 

PREACHING, the office of bishops, 1, 75 and 76; 5, 92-101. 

no bishop preached at Rome for five hundred years together, 5, 

101-103. 

presbyters in the African Church not allowed to preach before the 

bishop till the time of St. Austin, 1, 75. 

presbyters forbidden to preach at Alexandria for some time after 

Arius, 1,76; 5, 101 and Io2. 

sometimes committed to deacons, 1, 260-262; 5,92 and 93. 

whether laymen were ever allowed to preach, 5, 104-107. 

women never allowed to preach, 5, 107-110. 

rules and directions about preaching, 2, 241-244; 5, 148-159. 

by the Spirit, what meant thereby, 5, 131 and 132. See SERMONS. 

PREFACEs and IIpooiwa, prayers so called, 5, 229 and 230. See p. 229. 
D. 25. 

PRELATICAL and SaceRDoTAL Power but one and the same thing 
in a bishop, 1, 237. 

IIpecBvrepor emixmprot, country presbyters, 3, 386. 

IIpeoBurepides and mpecBirides, how they differed, 1, 293 and 294. 

IIpecBurides, deaconesses why so called, 1, 285. 

PRESBYTERA, a presbyter’s wife, 1, 299. 

PRESBYTERII CONCESSUS, and PREsBYTERII CORONA, the presbytery of 
the church, sitting in a circle about the bishop, 1,222-224; 3,81. n.65. 

PRESBYTERIUM, the chancel so termed, ibid. See n. 65. 

PresByTERS, the meaning of the name, 1, 219. 

the names presbyter, bishop, and apostle, sometimes used pro- 

miscuously, 1, 220. 

their order of apostolical institution, 1, 221. 

their powers and privileges generally, 1, 222. 

































































of matter and information. 439 


PreEsBYTERS, their order inferior to that of bishops, 1, 48-51. 

to do nothing without the consent of their bishop, 1, 73 and 74. 

——-— not to baptize, or preach, or administer the eucharist, without his 
consent, I, 74. 

no presbyter allowed to preach in the presence of his bishop, in 
the African Church, till the time of St. Austin, 1, 75 and 76; 5, 92-99. 

——— allowed to consecrate virgins by the bishop’s leave, 2, 403. 

——— might confirm, by the bishop’s leave, in many cases, 4, 210-214. 

~_—— might grant absolution by the bishop’s direction, 7, 212 and 213. 

never allowed to ordain others, 1, 77-79. 

ordinations by them disannulled by the Church, 1, 79 and 80. 

accountable to their bishops, 1, 83 and 84. 

form of ordaining presbyters, 1, 239-242. See ORDINATION. 

privileged against being examined by torture as other witnesses 

were, 2, 117. 

allowed to sit on thrones with the bishop in the church, 1, 222- 


























224. 





the senate or council of the church, 1, 224 and 225. 

allowed to sit with bishops in provincial councils, 1, 225-228; 1, 

231-2333 2, 373+ 

and in consistorial councils, 1, 230. 

and in general councils, 1, 233. 

joined with the bishops in imposition of hands, and in the ordi- 

nation of their own order, 1, 229. 

itinerant presbyters, or mepiodevral, 1, 167. 

PRESENTATION, right of, how first devolved upon princes and patrons, 2, 
32-34. See Patrons. 

PRESERVATIVES by way of amulets and charms, 2, 253. 

PripE, how censured, 6, 505 and 506. 

PRIESTHOOD, laymen’s, why baptism so called, 4, 5. 

PRIESTS, a name given to bishops, presbyters, and deacons, by Optatus, 
I, 235. 

women not to execute the office of priests, 1, 292-294. 

Prima. See Marurtina. 

PRIM SEDIS EPISCOPUS, the title of metropolitans in Africa, 1, 176. 

PRIMATES or metropolitans, their original derived by some from aposto- 
lical institution, 1, 171. 

by others from the age next after the Apostles, 1, 172. 

before the Council of Nice, 1, 173-175. 

their ancient names, mp@ro., xepadal, exarchi provinciarum, senes, 

principes, prime sedis episcopi, archbishops, metropolitans, 1, 176 and 

193. 
































how called in Africa, 1, 176 and 179. 

how the African bishops might forfeit their title to the primacy, 1, 
179 and 186. 

three sorts of honorary primates, primates evo, titular primates, 
and primates of mother-churches, 1, 180 and 182. 








440 General Index 


PrimatTEs, in Africa, the senior bishops in every province, except at Car- 
thage, 1, 176 and 177. 

registers of bishops’ ordinations to be kept in the churches of the 
African primates, that bishops might know their seniority, 1, 179 and 
180. 

— — their office to ordain the bishops of their province, 1, 183-185. 

themselves to be chosen and ordained by the bishops of their own 
province, 1, 185 and 186. 

——— their duty also to receive appeals from the bishops of their pro- 
vince, 1, 186-188. 

——-— to summon provincial synods, 1, 188. 

their power determined by the major vote of a provincial synod, 
1, 184. 

———— liberty of appeals from primates to a provincial synod allowed, 1, 
186-188. 

——— their office further to publish imperial laws and canons made in 

~ council, 1, 189. 

——— to visit any diocese in their province, ibid. 

to grant litere formate to the provincial bishops, 1, 189 and 190. 

——— to take care of vacant sees, 1, 190 and 191. 

to calculate the time of Easter, 1; 191. 

the primate of Alexandria had power to ordain presbyters and 

deacons in any diocese in his province, 1, 192 and 193. 

all primates originally absolute and independent, 1, 216. 

PrimicEeRiIus MarryroM, I, 283. 

— DrIaAconoruM, ibid. 

NorTariorvuM, I, 365. 

Princes, their right of presentation, how first brought into the Church, 
2, 32-34. 

allegiance due to them, 6, 381-385. 

PRINCIPES ECCLESI&, a name of bishops, 1, 63. 

SACERDOTUM, the same, 1, 64 and 65. 

this name forbidden in the African Church, 1, 69. 

PRISCILLIANISTS changed the form of baptism, 4, 33 and 34. 

——— condemned for the practice of astrology, 6, 239. 

PRISONS OF THE CHURCH, 3, 128 and 129; 7, 44. 

IIpodore:a, the suburbs of a city, what, 3, 254 and 255. 

Processions, at funerals, 8, 142 and 143. 

on Rogation-days, 4, 287 and 288. 

IIpdedpor, bishops so called, 1, 64. 

— presbyters also, 1, 234. 

IIpoear@res, bishops so termed, 1, 64. 

and presbyters also, 1, 234. 

PROFANATION of churches and holy things remarkably punished, 3, 190— 
192; 6, 314 and 316. 

TIpoxa@npévat, deaconesses so termed, 1, 297. 

Promotion, denial of, a punishment inflicted on the clergy, 7, 40-42. 















































of matter and information. . 441 


PROMOTION, no one to seek it in the Church from the secular powers, 
7; 53+ 

IIpévaos, the ante-temple within the walls, 3, 60 and 61. 

TIpooiuta. See PREFACES. 

IIpopyreiov, Propheteum, a church so called by the name of a prophet, 
3> 14. 

PropyLza MINoRA, the ante-temple, 3, 59. 

PropyL2uM Maenv., the great porch before a church, 3, 55. 

IIpocevxy éwOtvt), 4, 5623; 5, 32. See Morninc-Hymn. 

Ilpocevxrnpia, churches so called, 3, 6. 

IpockAaiorres, flentes, mourners, an order of penitents, 7, 96-98. 

Ipoopernors, bidding- prayer, 1, 2593 4, 229. 

Ipoorara, presbyters so termed by Chrysostome, 1, 234. 

IIpoorarns, a defensor so called, 1, 354. 

PROSTRATION, a posture of prayer, 4, 506 and 507. 

ProsTRATORS, an order of penitents, 7, 99. 

Ipwréxdixos, the defensor so termed, 1, 355 and 356. 

ProrEestant CuHurRcHES, a model of primitive episcopacy proposed to 
be settled in them, 3, 422-427. 

PRoTHESIS, the same as oblationarium, 3, 112-114. 

TIpoGeouia, the warning or admonition of offenders, what, 6, 83 and 84. 

IIprou, primates so called, 1, 176. 

PrRovINcEs in the Empire and the Church, 3, 221-228. 

Provincia Synops. See Synops. 

PSALMI ABECEDARII, 5, (7. 

——— ALLELEUATICI, 5, 36. 

———- RESPONSORII, 5, 5. 

PsALMISTA, the singers, their order and office, 1, 332-334- 

-why called imoBaneis, 1, 334 and 335. 

what sort of ordination they had, 1, 335. 

PsaLmopy, the singers and their office, 1, 332-334. 

the nature, character, and manner of it generally, 5, 1-24. 

in processions, 8, 127-129. 

——— at funerals, 8, 142-146. 

used by monks during their own works and in conducting pa 
to their cells, 2, 382 and 385. See SincIne. 

PsaLms, sung at the communion, 5, 460-463. 

PSALMUS émAvynos, the Evening Psalm, 4, 579. 

EXOMOLOGETICUS, the Penitential Psalm, 4, 569 and 570. 

INVITATORIUS, 5, 346. 

Wadrai xavovixoi, why so called, 1, 333. 

Wnpddes, conjurers so termed by the Greeks, 6, 260. 

Psycuici, a name of reproach given to the Catholics by the Montanists, 
I, 24 and 25. 

PuBLIcans, their extortion censured, 6, 466 and 467. 

TlvA@por, door-keepers, 1, 330. 

PuLpituM, the reading-desk so called, 1, 328; 3, 67. 























442 General Index 


Pureatio Canonica, an abuse of the eucharist, 5, 459 and 460. 

PuRGATORY not regarded in the ancient prayers for the dead, 5, 
312-314. 

Ilvpyos, the turret, a name for the ciborium, 3, Loo. 

PytTuHonici and PyrHoniss#, persons speaking by the spirit of divina- 
tion, 6, 248. 

Pyxe for the eucharist, a modern invention, 3, 100 and or. 

how it came to take the name of ciborium, 3, 102. 


Q. 
QUADRAGESIMA, or Lent-Fastr. See Lent. 
QUINTILLA, a female preacher against baptism by water, 4, 16. 
QUINTILLIANS, heretics rejecting baptism, ibid. 
Quortip1ana Oratio. See Lorp’s PRAYER. 


R. 


RaruinG and REvILiNG censured, 6, 498-500. 

RAILS OF THE CHANCEL, termed kcykAides, 3, 82. 

Rapes and RavisHMENT censured, 6, 430 and 431. 

RaTIONALIs Diai:cEse£os, xadodrxds Scorxnoews, 3, 249. 

READERS, an order of the inferior clergy in the third century, 1, 324. 

children made readers, 1, 329. 

catechumens made readers at Alexandria, 1,327. 

——— form of ordaining readers, ibid. 

their station and office in the Church, 1, 328. 

the age at which they might be ordained, 1, 329. 

ReaprnG-pDEsk. See AmBo and PuLPiITuM. 

called Biya ywworay by Socrates, 3, 67. 

tribunal ecclesie by Cyprian, ibid. 

REBAPTIZATION, laws against it, 4, 249-260. 

of all the ancient heretics the Marcionites alone allowed it, 4, 252. 

what heretics though they rebaptized Catholics denied it to be a 

second baptism, 4, 255-258. 

what the Church did in doubtful cases and in cases of heresy not 

reckoned s0, 4, 252-254. Compare 7, 53- 

apostates never rebaptized in the Church, 4, 254 and 255. 

REBELLION censured, 6, 381-385. 

REcEPTORIUM and SALUTATORIUM, 3, 127. 

REDIMICULA, 2, 360. 

Reruce. See AsyLum. 

ReGistTeR of baptism and sponsors kept in the church, 4, 136-138; 
ibid., 156. 

——— of the ordination of bishops kept in every primate’s church, 1, 
179 and 180. 

RELICS OF THE DEAD, not to be kept above ground, or be bought. or 
sold, 8, 178 and 179. 

———-— not to be worshipped, 8, 181-186. 



































of matter and information. 443 


REMBOTH, a sort of ungovernable monks, 2, 330. 

Remmia Lex,'by which false witnesses were stigmatized in the face, 6, 
494. 

RENUNCIANTES, RENOUNCERS, certain monks so called, 2, 349. 

RENUNCIATIONS in baptism, 4, 119-126. 

——— of the world, as taught by several heretics, censured, 6, 453 
and 454. 

RENUNCIATIVE and COMMUNICATIVE LIFE OF MONKS, how hex 
differed, 2, 366 and 367. 

RE-ORDINATION of schismatics and heretics upon their return to the 
Church, 2, 98-103. 

RE-ORDINATIONS generally condemned, 2, 96-98. 

REPENTANCE, what required for greater and lesser sins, to qualify men 
for the communion, 5, 498 and 499. 

——— Isle of Repentance, why so called, 2, 376. 

ResiIpENcE of the clergy, 2, 273-276. 

RESIGNATIONS, how far allowed, 2, 263-266. 

clergy not to resign without leave, 2, 261 and 262. 

Responses, the same as the apocrisiarii, 1, 365. 

Responsorit PsauMt, 5,5 and 13. 

RETALIATION, appointed as a punishment in some cases, 6, 397 and 
398. 

REVEALING OF SECRET FAULTS censured, 6, 499. 

REVELATION, the Book of, read in Pentecost, 4, 56; 7, 60. 

——— the clergy sometimes chosen by revelation or designation of the 
Holy Ghost, 2, 4-9. 

REVENUEs OF THE CHuRCH, how raised, 2, 157-176. See OBLATIONS, 
TitTHEs, FIrstT-FRvITS. 

how disposed of by the bishop, 1, 93 and 94. 

and by the arch-deacon, 1, 276 and 277. 

fixed revenues not immediately settled upon parish-churches at the 
first division of their limits, but paid into the stock of the mother- 
church, 3, 418-422. 

Ringe, the use of it in espousals, 8, 51-54. 

“Purridia, fans, their use, 3, 112; 5, 287-289. 

Rites aND CEREMONIES, need not. be the same in all parts of the 
Catholic Church, 6, 52-56. 

RoBBERs, the concealers of them how punished, 6, 485-487. 

Rospery. See THEFT. 

RoGATION-FAST, its original, 4, 281 and 282; 7, 445-448. 

deferred by the Spanish Churches to the week after Pentecost, 
4, 283. 

RoGarTions, special services so called, 4, 279-284. 

Roman Empirg, the state of it in the days of the Apostles, and the 
Church conformable to it, 3, 218 and 219. 

—— division of it into dioceses and provinces, 3, 220-223. 

Rog, the first three bishops of, 1, 54. 

















444 General Index 


Rog, fifty miles in compass, in the time of Aurelian, 3, 334 and 335. 

no bishop preached there for five hundred years together, 2, 76; 

5» 103. 

forty churches there before the last persecution, 3, 35 and 335. 

the foundations of Rome and Constantinople celebrated by annual 

festivals, 7,230 and 231. See Festivaus and NaTraues Ursivum. 

Bishop of, his metropolitical and patriarchal power confined to the 

suburbicary churches, 3, 233-237. 

he had no power over the Churches of Milan, Africa, 

Spain, France, or Britain, 3, 238-245. 

not privileged to ordain bishops himself alone, 1, 140. 

his license not necessary to authorize other bishops to 
consecrate churches, 3, 180 and 181. 

Romisu Cuurcu, her errors and deviations from the practice of the 
Primitive Church noted in the following points, which see re- 
spectively :— 

1. Absolute necessity of baptism. 

2. Absolution granted before penance. 

3. Abuse of excommunication in deposing kings, and depriving 

magistrates of their civil rights. 

4. Abuse of discipline in burning heretics and putting men and 

women to death for theological errors. 

5. Allowing mendicant friars. 

6. Allowing sanctuary to the very worst of criminals. 

4. Apocryphal Books of Scripture. 

8 

9 

° 























. Appeals to the Bishop of Rome. 

. Auricular Confession. 

. Baptizing of bells. 

11. Celibacy of the clergy. 

12. Communion in one Kind. 

13. Commutation of penance. 

14. Consecration of the eucharist by muttering privately, Hoc est 
Corpus meum, instead of public and audible prayer. 

15. Disannulling the marriage of monks. 

16. Exemption of the clergy from the power of the civil magistrate. 

17. Exemption of children from the power of parents. 

18. Exemption of monks from the jurisdiction of bishops. 

19. Forbidding the marriage of spiritual relations. 

20. Keeping the Scripture and Divine Service in an unknown 
tongue. 

21. Making the marriage of cousin-germans to be incest. 

22. Making the mass a sacrifice for the quick and dead. 

23. Necessity of a visible head to keep the unity of the Catholic 
Church. 

24. Necessity of subjection to the Pope of Rome. 

25. Offering of a lamb at Easter. 

26. Ordination of boys and bishops without a title. 


of matter and information. 445 


27. Original of Lent, and changing the manner of fasting. 

28. Prelatical and sacerdotal power. 

29. Private and solitary mass. 

30. Purgatory and canonical purgation. 

31. Swearing by the creatures. 

32. Transubstantiation. 

33- Use of interdicts and indulgences. 

34- Using unleavened bread and wafers in the eucharist. 

35- Worship of angels, saints, relics, images, the cross, and the host in 
the eucharist. 


RoTuL# PANIs, round loaves of bread, not wafers, in the eucharist, 5s 
251-254. 
RounD FIGURE, some churches built in a, 3, 52. 


Ss. 


SasBBaTu or SaturpDay, differently observed, in some churches a fast, 
in others a festival, 4, 527-529; 7, 266-268. 

SABBATIANS, keeping Saturday as a fast, 7, 273. 

SaBBATUM Maenv., the Great Sabbath or Saturday before Easter, how 
observed, 7, 434-439- 

SABELLIANS, their equivocation about the profession of Three Persons in 
the Trinity, 2, 250-252. 

their changing the form of baptism, 4, 36 and 37. 

SaccopHort, Manichees wearing sackcloth, 6, 72. 

SAcERDOTAL and PRELATICAL POWER, the same thing in a bishop, 1, 
235-238. 

SAcERDOTALEsS and LupiI SAcERDOTALES, what meant by them, 2, 136. 

SACERDOTIUM IN SECUNDO ET TERTIO ORDINE, presbyters and deacons, 
2, 237- 

SACERDOTIUM LAICI, baptism so called, 4, 5. 

SACKCLOTH AND ASHES, used by penitents, 7, 102-106. 

Sacra EpisTou, the emperors’ letters so termed, 1, 188. 

SACRAMENTA, a nate for divine service generally, 4, 273. 

SAcCRAMENTARIUS CopEx, Liner SAcRAMENTORUM, &c., the proper 
meaning of such terms, 4, 274. 

SACRAMENTS, a general name for sacred rites and inysteries, 4, 202-206. 

——— baptism and the eucharist in this sense reckoned four sacraments, 
4, 205. 

nothing to be demanded for their administration, 2, 171-174. 

profanation of them, how punished, 6, 314-316. 

SACRAMENTUM FIDEI, baptism, 4, II. 

——— CATECHUMENORUM, salt given to the catechumens so called, 
3» 469-472. 

Sacrarivum, the chancel, 3, 80. 

BEMATIS, 3, 113 and 114. 

SacRIFICATI and THURIFICATI, certain idolaters so termed, 6, 199. 














446 General Index 


SACRIFICE, a general name given to all parts of divine service, 4, 271-273. 

of the altar, in what sense allowed in the ancient Church, 1, 236. 

——- to offer the sacrifice of the altar, an office belonging to bishops 
and presbyters, not to deacons, ibid. 

SACRILEGE, how censured, 6, 307-310. 

——-— punished by divine judgments, 3, 190-192. 

in robbing graves, 6, 310-313. 

—-—— to defraud the poor considered so and murder, 6, 310. 

of the traditors, who delivered the Bibles and church-utensils to 

be burnt, 6, 313. 

in profaning the sacraments, churches, altars, the Holy Scriptures, 

and molesting sacred persons in divine service, 6, 314-317. 

in depriving men of the use of the Holy Scriptures and the cup 

in the eucharist, 6,317. See Scriprurr, and ComMMUNION IN ONE 

KIND. 

many things called sacrilege by the Roman casuists, which the 
ancients called virtues, 6, 307 and 308. 

SaINTs not worshipped, 4, 328-335. 

churches not dedicated to saints but to God only, 3, 181 and 182. 

——— swearing by saints and angels. See SwEARING. 

SALUTATORIUM, the greeting-house, the same as receptorium, 3, 127. 

SANCTA SANCTIS, or “Ayia Tois ayiows, 5, 344. 

Sanota Soputa, the church of Justinian at Constantinople, 3, 43 and 50. 

——-— inscription upon the altar of that church, 3, 153. 

SANCTIMONIALES, sacred virgins so termed, 2, 408. 

SancrTuary, benefit of denied to public debtors, Jews, heretics, apostates, 
runaway slaves, and the perpetrators of heinous crimes, 3, 208-214. 

— of taking refuge or sanctuary in churches, 3, 203 and 204. See 
ASYLUM. 

SANDAPILARII, persons employed for burying the dead, 8, 142. 

SARABAIT#, a sort of monks, 2, 330. 

SARACENS, bishops among them in Arabia, 3, 295-297. 

SARMENTITII ET SEMAXII, names of reproach cast upon Christians for 
their constancy in suffering, 1, 21 and 22. 

SATAN, delivering unto, explained, 6, 108-115. 

divination by compact with Satan, censured, 6, 248 and 249. 

Saturpay. See SaBBATH. 

SavucHES, a sort of monks so called by the Egyptians, 2, 330. 

ScEUOPHYLACIUM BEMATIS, the small vestry, 3, 115. 

——— the holy vessels kept there, 3, 189. 

MAGNUM, the larger vestry without the church, 3, 125-127. 

ScEvopHYLAX, the keeper of the vestry, 1, 362; 3, 126. 

Scuism, several kinds of it, 6, 59-62. 

punishment of schism, 6, 306 and 307. 

ScHISMATICS sometimes re-ordained, 2, 98-100. 

clerks turning schismatics to be degraded, and not re-admitted; 

but as laymen, 2, 258-261. 






































of matter and information. 44:7 


ScHoo ts of the church, 3, 134 and 135. 

of grammar and rhetoric, 3, 135. 

charity-schools, when first set up, ibid. 

catechetic-schools, 1, 346; 3, 135. 

set up by Gregory among the Armenians, and by Protogenes in 
Thebais of Egypt, for the express purpose of teaching children to read 
the Bible, 4, 359. 

ScHo.astIcl, lawyers, their extortions censured, 6, 467. 

not allowed to be ordained in some churches, 2, 61 and 62. 

Sxord{oyres érioxorot, bishops ordained to sees that would not receive 
them, 2, 28. 

ScoTLanp, the dioceses of, 3, 377-381. 

ScripTuREs, translated into all languages, 4, 347-349. 

read by catechumens, 4, 448. 

——— read by all men, 4, 351-357. 

——-— read by children, 4, 357-360. 

———— laid in churches for the people to read, 4, 350. 

an account of Versions or Translations used in the ancient Church, 

5, 83-89. 

accounted tyranny and sacrilege to deny the people the use of 
them, 4, 351-357; 6, 317 and 318. 

———— traditors or betrayers of the Scriptures, how punished, 6, 313. 

profaners of Scriptures censured, 6, 314-316. 

not to be used for divination or charms, 6, 244-248, and 253-256. 

to be read by the clergy and monks at their meals, 2, 234, 235, 

and 383. 

texts of Scripture written on the walls of churches, 3, 152. 

suitable texts also on the walls of the hyperoa, or galleries for the 

women, 3, 76. 

got by heart by many monks and blind men only by hearing 

them read, 2, 381; 4, 361 and 362. 

Apocryphal Scriptures and Acts of the Martyrs, read in churches, 

5) 73-79. See APocRYPHA. 

interpreters of Scripture. See INTERPRETERS. 

readers of Scripture. See Reapers or LEcToREs. 

Scyruia had but one bishopric, called Tomi, 3, 323. 

SECRETARIA, sessions of councils, so called from their sitting in the 
secretarium of the church, 3, 126. 

ecclesiastical prisons, the same as the decanica, 3, 128. 

——— parts of the bema or sanctuary, 3, 114. 

SECRETARIUM or DIACONICUM MAGNuM, its doubtful meaning, 3, 
125-127. P 

Secrets, unfaithfulness in revealing them, censured, 6, 498-500. 

SEcuLAR monks, 2, 333 and 334. 

——— offices forbidden to the clergy, 2, 278-280; 7, 61-63. 

powers sometimes called in to aid the Church, 1,90; 6, 64-72; 

7) 17: 



























































448 General Index 


SEcuLaR, delivering up to the secular court, curie tradi, what meant by 
it, 7, 17-20. 

clergy not to bring ecclesiastical causes before secular judges, 
2, 108-110; 7, 65-69. 

——-— in what cases the clergy were or were not exempt from the 
cognizance of secular judges, 2,118. See CLERGY EXEMPTIONS. 

SEDITION, how censured, 6, 381-385. 

SEDITIOUS persons incapable of ordination, 2, 45. 

——— to be degraded, if in orders, 6, 381-385. 

Sees of bishops made in conformity to the jurisdiction of cities in the 
Roman empire, 3, 228-231, and 254-256. See DiocEsEs. 

Sykos, a temple, 3, 20. 

SELEUCIAN heretics rejected baptism, 4, 17. 

SELF-MURDER condemned, 6, 393 and 394. 

SELF-MURDERERS denied Christian burial and commemoration after 
death, 2, 371 and 372; 8,170. 

Shpavrpa. See Xetpoonpaytpa. 

SemMI-sEJuNIA. See STATIONARY DAYS. 

Sepveiov, a church, or place of divine service, 3, 21. 
SENATORIvM, the seat of the magistrates in modern churches, 3, 79. 
Snes, the common name of primates in the African Church, 1, 176 
and 177. 
SENIORES ECCLESI&, or EccLEsIastTIcl, who they were, and that they 
were not merely lay-elders, 1, 244-246. 

Seniority, bishops to take place by, 1,179 and 180. 

delinquent bishops to forfeit their seniority in the African Church, 
1,1793 7,37 and 38. 

——— the loss of it inflicted on the other clergy for lesser offences, 
72 39-42- 

SEPTUAGINT, its use in the ancient Church, 5, 83. 

SERMONS, two or three during one assembly, 5, 110-112. 

every day in some places, especially in Lent, 5, 112-114. 

——— twice a day in some churches, 5, 114-119. 

not so frequent in country-villages, 5, 119 and 120. 

different sorts of sermons, expositions, panegyrics, De Tempore, 

De Sanctis, &c., 5, 120-126. 

— extempore-sermons and discourses, 5, 126-131. 

———— short prayers before sermons, 5, 132-138. 

——— always before the common prayers, 5, 188 and 189. 

—— Paz Vobis, but no use of Ave Maries before sermons, 5, 138-142. 

sometimes prefaced by a benediction, 5, 142 and 143. 

sometimes preached without a text, and sometimes on more texts 

than one, 5, 143. 

always upon important subjects, compared with some ridiculous 

homilies set forth by authority in the Church of Rome, 5, 144-148. 

in what way and manner for the most part delivered, 5, 148-158. 

of the length of sermons, 5, 158 and 159. 



































of matter and information. 449 


Sermons, how concluded, 5, 162. 

—w— a peculiar custom in the African Church, 5, 168 and 169. 

delivered by the preacher sitting; heard by the people standing, 

5, 162-168. 

acclamations at sermons, 5, 169-172. 

tears and groans, &c., during sermons, 5, 172-179. 

———— penning of sermons by the auditors, 5,179-181. See PREAcH- 
ING, and the contents of Book 14, ch. 4. 

Servants. See Saves. 

Srscup.ium, the same as joAia, a grievous sort of usury, condemned 
by the law, 2, 209. 

SEvERIANS, heretics who rejected marriage, 8, 9. 

SHAMMATHA, a dreadful curse, the same as maranatha, 6, 119. 

Suavine the head and beard, censured in the clergy, 2, 290 and 291. 

the head, condemned in virgins, 2, 405-407. 

SHOoEs, put off by some at their entrance into the church, 3, 194. 

SIBYLLIsTs, a name of reproach cast upon Christians, 1, 18. 

Sick, the eucharist sent to them, 5, 382-384. 

SIGNIFERI, a sort of diviners, censured, 6, 259. 

SILENT PRAYER, preceding the oblation, 5, 210-217. 

SILENTIARU, a sort of monks, 2, 350. 

SILENTIUM INDICERE, the form, 5, 215. 

SILI@u&, a tax so called, 2, 146. 

* Simeon, son of Cleopas, St. James’s successor at Jerusalem, 1, 56. 

Srmonian idolatry, 4, 339. 

SIMONIANS, a name given to the Nestorian heretics, 6, 284. 

Srmony, and methods to prevent it, 2, 52-54; 6, 319-322. 

Sincers, their station in the church at the ambo, 3, 68. 

when first made an order, 1, 333 and 334. 

why called xcavomxol Wadral, 1, 333. 

why called droBareis, 1, 334 and 335. 

what sort of ordination they had, 1, 335. 

a distinct order from readers, 1, 332. 

SrnG1ncG allowed to the whole assembly, 1, 333 and 334; 5,18 and 19. 

why singing sometimes forbidden to the people, a temporary pro- 
vision, and why, I, 334. 

Sins, mortal and venial, how distinguished, 6, 177-189. 

Strnpéora, an allowance of corn to the clergy out of the emperor’s store- 
houses, 2, 166. 

SITTING, no posture of devotion, 4, 507-509; 5, 423-425. 

forbidden at the reception of the eucharist, 5, 423. 

practised by the Arians in Poland and why, 5, 424. 

the singular privilege of the Pope, as described by Bona, ibid. 

Saves, not to be ordained without the consent of their masters, 2, 
56 and 57. 

——-— nor turn monks without their consent, 2, 353 and 354; 6, 381. 

——-— nor marry without their consent, 6, 380; 8, 28. 
BINGHAM, VOL. VIII. Gg 









































450 General Index 


SLAVES, not to be baptized without testimony from their masters, 4, 81 
and 82. 

——— noblemen and persons of superior rank not to marry slaves, 8, 
28-30. 

- of Jews or heretical masters, to have their freedom upon turning 

Christians, 3, 211; 6, 288. 

manumission of them allowed upon Sundays or any other days of 

vacation at law, 7, 237. 

flying from their masters, not to have benefit of sanctuary in the 
church, 3, 211 and 212. 

Sopomy, how punished, 6, 433 and 434. 

SoLpDIERS, in what cases denied baptism, 4, 90-93. 

and ordination, 2, 54-56. 

So.Ea and Se@de¢iov, the emperor’s throne in the church, 3, 77, and 78. 

So.iTaril, a sect of the Manichees, 6, 72. 

SooTHsaAyineG and Aucury censured, 6, 243. 

Sororgs, nuns so called, 2, 409. 

Sortes Sacra and VirRGILIAN#, censured, 6 244. See Lots and 
DIVINATION. 

aorpa, the reward for saving lost goods, 6, 457. 

Spain, the dioceses of, 3, 369-373. 

SPECIERUM COLLATIO, a tax so called, 2, 133. 

Sprcrarors of stage-plays censured, 6, 212 and 213; ibid., 439-443. 

of gladiators, reputed guilty of murder, 6, 403 and 404. 

SPELLS and incantations condemned, 6, 253. 

Zdpayis, baptism so termed, 4, 6-10. 

confirmation also so called, 4, 196-198. 

Spirit, praying by the, 4, 468. 

——— preaching by the, 5, 131, and 132. 

Sponsa.ia or Espousa.s, how they differed from marriage, 8, 47 and 
48. See Espousa.s. 

SPONSALITIZ DONATIONES, 8,49. See EsPousa.s. 

Sponsors, sureties or god-fathers in baptism, 4, 143. 

——-— parents, sponsors for their own children, 4, 143 and 144. 

not bound to maintain the children for whom they are sureties, 
4, 145- : 

——-— but only to answer for them in baptism, 4, 146-148. 

——— and be spiritual guardians, 4, 149. 

for adult persons of different kinds, 4, 150-152. __ 

——— the office imposed on deacons and deaconesses, 3; 152. 

but one sponsor required, 4, 154. 

what persons might not be sponsors, 4, 153. 

the names of sponsors registered, 4, 156. 

when first it became a law, that sponsors might not marry those 
for whom they were sureties, 4, 154 and 155; 8, 34-42. 

SPORTULANTES FRATRES, the clergy so termed and why, 2, 159. 

Zrovdoio, a name given to the primitive ascetics, 2, 327. 






































of matter and information. 451 


Srovdaior, monks so called by Eusebius and Epiphanius, 2, 327. 

SPRINKLING, sometimes used in baptism, 4, 185-188. See Baptism. 

STAGE-PLAYERS and frequenters of the stage denied baptism, 4, 85 and 
86; ibid., 89 and go. 

excluded from communion, 6, 212 and 213; ibid., 439-443. 

never to be ordained, 2, 62. 

STANDING, the posture of prayer on the Lord’s days and the fifty 
days of Pentecost, 4, 499-503. See Lorp’s Day, Prayer, and 
PENTECOST. 

——— in Psalmody, 5, 19. 

at sermons, 5, 166-168. 

at reading the Gospel, 5, 68-70. 

at the altar, to receive the eucharist, 3, 84; 5, 420-422. 

STATIONES, stationary days, the weekly half-fasts of Wednesdays and 
Fridays, how observed, 4, 525-5273; 7, 448-456. See Fasts. 

the original of them, 7, 450 and 451. 

how they differed from the Lent-fast, 7, 411 and 451. 

——— dispute between the Montanists and the Catholics about stationary 
fasts, 7, 455 and 456. 

how the Wednesday station came to be changed to Saturday in 
the Western Church, 7, 456. 

Statue or Curist, made by a Syro-Pheenician woman, not set in the 
church for worship, but laid up in the vestry for safety against the 
abuses of the Heathen, 3, 161. 

STATUES or massy images not allowed in churches till after the second 
Council of Nice, 3, 167-169. 

Sravpom7yoy, the name of a diocese, and why, 3, 178. 

STELLIONATUS, a species of fraud and how censured, 6, 470-473. 

STICHARIA, certain sacred vestments so called, 4, 496. 

Zroai, porticoes of the church, 3, 55 and 56. 

STOLEN Goops, buying of them censured, 6, 486 and 487. 

Zr@pev Kadds, a formula, 4, 502. Compare I, 259. 

STRANGERS not to be ordained, 2, 38. 

communion of strangers. See ComMUNIO PEREGRINA. 

=rpareia, the general name for all secular offices, civil as well as military, 
among the Romans, 2, 279. See Miniria. 

Srrire and contention censured as a lower degree of murder, 6, 406 
and 407. 

oblations not to be received from persons at strife and variance, 
5» 234- 

ZrpoyyvAoedns Gpros, the communion-loaf so called, 5, 253. 

STUDIES OF THE CLERGY, 2, 228-231. 

Srupir#, monks so called, 2, 343. 

Sty.ira#, another name of monks, 2, 331-333- 

Sus-DEACcoNS, not mentioned before the third century, 1, 309 and 310. 

ordained without imposition of hands, 1, 310. 

their offices, 1, 311 and 312. 


Gg2 






































452 General Index 


SuB-DEACONS, the precise number of seven retained in the Roman Church, 
I, 313. 

SuBDIACONISSA, a subdeacon’s wife, 1, 299. 

SuBsTRATORS, the same as prostrators, an order of CSE 3) 454+ 

an order of penitents, 75 99- 

-———~— their station in the Church, 3, 65 and 66. 

SUBURBICARI& ECCLESI&, an account of them, 3, 233-236. 

SUBURBS OF A CITY, denotes all the country-towns and villages depend- 
ing upon the jurisdiction of the city-magistrates, 3, 254-256. 

dioceses of bishops anciently confined to a city with such depend- 
ing suburbs, 3, 256. 

SuFFRAGAN bishops different from chorepiscopi in the ancient Church, 
1, 168 and 169. 

SumMi1 SacErRDOTES, a title of bishops forbidden in the African Churches, 
I, 69. 

SunpDAY, an ancient name of the Lord’s day. See Lorp’s pay. 

Suveioaxror, women forbidden to live with clergymen, 2, 224; 7, 78. 

Suvrdrrouat Xpior@, a formula, 4, 128. 

SUPERINDICTA, a tax so called, 2, 133 and 142. 

SUPERPOSITIONES, extraordinary fasts, 7, 425-427. 

SuPERSTITIO NovA,a name of reproach cast upon the Christian religion, 
1, 17 and 18. 

Supremacy of princes above all ecclesiastics, 2,125; 6, 382-384. Com- 
pare ibid., 81-83. 

of the Pope of Rome over all Churches, not allowed in ancient 
practice, 3, 233-237; 6, 49-52. Compare 1, 95 and 96. 

SurRErTIEs in baptism. See Sponsors. 

Sursum Corpa, a form used in the eucharist, 5, 289-291. 

SUSPENSIO AB OFFICIO, what, 7, 6 and 7. 

SUSPENSIO A DIVISIONE MENSURNA, what, 2, 159; 7,5 and 6. 

SuspEnsSIon from the eucharist, the lesser excommunication, 6, 84-86. 

SWEARING in common conversation censured, 6, 356. 

when profane how censured, 6, 350 and 351. 

some oaths for just confirmation allowed, 6, 351-356. 

by creatures censured, 2, 219-221 ; 6, 357-360. 

by the emperor’s genius, saints, angels, &c., not allowed, 6, 
360-363. 

——-— by the emperor’s safety, in what sense admitted, 6, 351 and 352. 

——— by the Hallelujah, what meant by it, 5, 37. See OaTus and 
PERJURY. 

SyMBOLICAL representations of God or the Trinity, not allowed till after 
the Second Council of Nice, 3, 166 and 167. Compare ibid., 158. 

of Christ and the Holy Ghost, under the symbols of a lamb and a 
dove, 3, 169. 

SynacoGvuEs turned into churches, 3, 48-50. 

- churches conformed to the model of synagogues, 3, 89. 

———— not to be frequented upon any account by Christians, 6, 274-281. 





























of matter and information. é 453 


SyNEDRIANS, a name of reproach cast upon the Catholics by the Nova- 
tians, I, 24. 

Synesivs, his irregular ordination considered, 2, 36-38. 

Synopt, churches sometimes so called, 3, 10 and 11. 

SyNnopIcZ EPISTOLA, circular letters written by bishops, testifying their 
faith, immediately after their enthronement, 1, 144. 

the primate’s letters summoning the provincial bishops to the 
synod, 1, 188. 

SynopIT2, a sort of monks so called, 2, 329. 

Synops, provincial, to be held once or twice a year, 1, 86 and 188. 

——— primates to call and preside in provincial synods, 1, 188. 

bishops obliged to attend provincial synods, ibid. and 7, 89. 

———— liberty of appeal from bishops or primates to a provincial synod, 
1, 186-188. 

——_—— no appeal from a provincial synod to foreign churches, 3, 238-245 ; 
7,64 and 65. 

no clerk, condemned by a provincial synod, to officiate before he is 

acquitted by another, 7, 64 and 65. 

patriarchal synods, their power above provincial, 1, 209. 

cecumenical synods, or general councils, their use and power in the 

Church, 6, 47-49. 

the power of national synods, ibid. 

——— consistorial synods of the bishop and presbyters, 1, 230. 

of elect judges, or a committee of bishops, 1, 187. 

——— held in the baptisteries, 3, 119. 

in the catechumenia, 3, 74. 

in the secretaria of the church, 3, 127. 

Synopus, sometimes a name for a church, 3, 11. 

Syrza, the dioceses of, 3, 284-286. 

SysTATICZ EPISTOLA, ovotarixal, what, 2, 107. 





























Ts 


TABERNACLE, a church so named by Eusebius, 3, 21 and 22. 

TABULA CLERICORUM, the roll of the clergy, so called by Augustine, 1, 44. 

Taxvypapo, the same as d€vypago, 1, 363-365. 

Taxionis Lex, the punishment of retaliation, 6, 397 and 398. 

Taée@ra, or CoHORTALES, officers of the civil courts, not to be ordained 
among the clergy, 2, 57. 

Taxes, clergy not exempt by divine right from them, 2, 126 and 127. 

—— — what taxes were not imposed upon the ee: 2, 128-131. See 
CLERGY-PRIVILEGES. 

Takis ieparixy and rov Bjyaros, the clergy so termed, 1, 45. 

Tre Deum, the Hymn so called, 4, 43-45. 

TéAevot, baptized Christians so called, 1, 32. 

TéAecov, a name for the eucharist, ibid. 

TeAewoors and reXer), baptism sometimes so called, 4, 14. 

Tépevos, a temple or church, 3, 20. 


454 General Index 


TEMPESTARIANS, a kind of conjurers, censured, 6, 258. 

TEMPLES, when that name was first given to churches, 3, g and Io. 

Heathen temples turned into churches, 3, 44-50. 

Heathen temples and their revenues given to the Church, 2, 168 
and 169. 

——— Heathen temples not to be built or adorned by Christians, 6, 216- 
218. 

Terria, the third hour of prayer, nine in the morning, 4, 551. 

TreRTIANA, the bishop’s thirds of all revenues belonging to the Church, 
as retained in the Isle of Man, 3, 421. 

Terpaorvdor, the cloisters, 3, 55. 

TuHappa&us, Sr., his first preaching to King Agbarus and the people of 
Edessa, 3, 549 and 550. 

THANES, lords of manors so called, 3, 421. 

Cavparoroiol, magicians censured, 6, 260-263. 

THEFT censured, 6, 456. 

in detaining lost goods, 6, 457. 

THEODORET’s diocese had eight hundred parishes in it, 3, 289. 

TueEoportas, the dioceses of, 3, 288. 

Ccddponor and OcompecBirat, messengers sent privately to summon church- 
assemblies, 3, 142. 

CecdAnrros and GeoPopovpevor, certain diviners condemned, 6, 251. 

THEOPHORI, a name of Christians, 1, 4. 

THERAPEUTS, also a name of Christians, 1, 2. 

—-—— a name of monks, 2, 349. 

Codord, churches built archwise or round, 3, 52. 

THRONE, of the emperor, in the church, 3, 76-78. 

of the bishop, 1, 119 and 120; 3, 87. 

——-— of the presbyters, 1, 222-224. 

TuuRaRIlI, sellers of frankincense to the Heathen temples censured, as 
contributors to idolatry, 6, 218 and 219. 

THuRIFICATI, idolaters censured, 6, 199-204. 

Ovpepo. See Door-KEEPERS. 

THURSDAY, superstitiously observed in honour of Jupiter, 6, 257. 

Ovo.acrnptoy, the altar-part or chancel so called, 3, 81. 

TimoTHy, ordained by St. Paul as first bishop of Ephesus, 1, 58. 

TINTINNABULA, the lesser sort of bells, 3,145. See BELLs. 

TIRONES, catechumens so termed, 3, 439. 

TiroNEs and AURUM TIRONICUM, a tax so called, 2, 135. 

TiruEs, due by divine right, 2 176-178. 

why not exacted in the first ages, 2,178 and 179. 

——— settled in the fourth century, 2, 179-181. 

TrrLE and TiTuLus, no one to be ordained without a real title, 2, 76-79. 

TitTuLaRr bishops not allowed, 2, 76-79. 

ordinations, what, and why condemned, 2, 151. 

TITULI, a name given to some churches, 3, 19 and 20. 

Tirvus, the first bishop of Crete, 1, 58. 




















of matter and information. 455 


Tom, the only bishopric in Scythia, 3, 323. 

Tonsure of the clergy, what, 2, 290 and 291. 

of monks, 2, 359. . 

Torce.uuvs, Marinus Sanutus, the first author of organs in churches, so 
called, 3,138. 

Tractor1z and Synopica&, the primate’s letters of summons to a pro- 
vincial synod, 1, 188. 

TRADES, in some cases allowed to the clergy, 2, 284-286. 

TraptirTors of the Bible, censured, 6, 313. 

TraFFic, fraud in, censured, 6, 478-485. 

TRANSLATIO ITALA, VETUS VULGARIS, 5, 87. 

TRANSLATION of the Septuagint, 5, 83-85. 

TRANSLATIONS of the Bible into all languages, 5, 83-89. 

of bishops from one see to another, in what cases allowed, 2, 271- 
273. See also BisHops. 

TRANSUBSTANTIATION not known to the ancient Church, 5, 425-441. 

Tpame{a pvotixn and dpixr7, the communion-table so called, 3, 93. 

TREASON censured, 6, 381-385. 

TREPALIUM, the place of torture forbidden to the clergy, 7, 85. 

Tpia Ipécema, the doctrine of the Three Persons equivocally asserted by 
the Sahellians, 2, 250-252. 

TRIBUNAL, the altar-part or sanctuary, 3, 79. 

ECCLESI&, the same as the pulpitum or reading-desk, 1, 328. 

TRINE IMMERSION. See IMMERSION and Dippine. 

Trinity, worshipped in the ancient Church, 4, 289-324. 

In Unity, explained, 4, 302-365. 

TrisaGion, the hymn so called, 5, 33-35; ibid., 295-297. 

TRiTHEIsM and TRITHEISTS, what and who, 4, 33 and 34; ibid., 304. 

Tropa, churches, why so called, 3, 18 and 19. 

TpovAA@ra and TRULL&, churches built in a circular form, 3, 52. 

TRUMPETS, used to call church-assemblies, 3, 143. 

Trust, fraud in, censured, 6, 476-478. 

Tunica, a sacred vestment, a sort of surplice, 4, 498. 

the common coat, 2, 295 and 296. 

MANICATA and TALARIS, a long coat with sleeves, 2, 298. 

TycH2vM, the temple of Fortune turned into a church, 3, 47. 

Tyre, Paulinus’s temple at, mentioned, 3, 52. 

TYRONEs, see TIRONES. 




















U. 


UMBRACULUM, a name for the ciborium, 3, 100. 

UNcOVERING the head in prayer, 4, 510. 

UNcTION, a ceremony used in baptism, 4, 157 and 158. 

and in confirmation, 4, 220, 

no unction in the ordination of presbyters, 1, 240. 

baptism termed The Unction, 4, 4. 

Unica, a tax so called, the same as denarismus and descriptio, 2, 145- 











456 General Index 


Unity of the Church to be maintained by the clergy, 2, 258-261. 

of faith and obedience necessary, as fundamental to the very being 
of the Church, 6, 1-9. 

——— of charity included therein, 6, to. 

other sorts of unity necessary to the well-being of the Church ; as 

unity of baptism, worship, subjection to a lawful bishop, and subjection 

to the discipline of the Church, 6, 11-37. 

catholic unity, how maintained, 6, 37-49. 

no necessity of a visible head to maintain the catholic unity of the 

Church, 6, 49-52. 

catholic unity requires not an agreement in all rites and ceremo- 

nies throughout the whole Church, 6, 52-56. 

allowance made for violations of unity through ignorance, 6, 

1 56-58. 

of different degrees of unity, 6, 59-62. 

UNLEAVENED BREAD not used in the eucharist, 5, 247-251. 

“Ymaxoveww, joining in at the close of a verse in psalmody, 5, 15-17. 

‘Yrepoa and trepwia, the women’s galleries in the church, 3, 73. 

‘Yrep@or, with reference to the sense in which the ancients took the word 
when explaining 1 Cor. 11, 22, M7 yap oikias obk €xere, k.T.A., 3,26 and 27. 

“‘YmepOeoes, additions to a fast, 7, 425. 

‘Ymnxeiv, explained, 1, 334 and 335; 5, 16 and 17. 

“Ymnpéra, deacons so called, 1, 249. 

“YmreriOewevot, k.T.A., explained, 7, 425-427. 

“YmoBodeds and troBonreis, explained, 5, 15. 

“Ymoypadeis, notaries, 1, 365. 

“Yzrovduos, a name for the font, 3, 122. 

‘Yromimrovres, penitents, called prostrators or kneelers, 7, 99. 

their station in the church, 3, 65 and 66. 

a third sort of catechumens, 3, 454. 

UsureErs not to be ordained, 2, 45. 

Usury censured, 2, 206-212; 6, 469 and 470. 

upon usury, compound interest, forbidden by the Roman laws, 6, 
210 and 211. 

UTENSILS of the altar, 3, 104-111. 
































V. 


VACANT SEES, put under the care of the primate, 1, 190 and 191. 

to be filled within three months, 1, 132 and 133; ibid., ror. 

VaAGRANTS censured, 6, 487-490. 

VALENTINIANS, heretics rejecting baptism, 4, 16. 

VarTeEs, diviners, censured, 6, 250. 

VECOLO FACERE, the remains of a heathenish custom in France, 7, 227. 
See ibid., n. 26. 

VEILING of penitents, 7, 107. 

of virgins, 2, 404. 

of the bride in marriage, 8, 73. 











of matter and information. 457 


Vetts of the Church, 3, 84-86. 

VeNeEFici. See MAGICIANS. 

VENIAL and MORTAL sins, how distinguished, 6, 178 and 179. 

Versions of the Scriptures. See Scriptures and SepruaGinr. 

VeEssELs, of wood, glass, silver, and gold, used in the altar-service, 3, 
105-107. 

these kept by the deacons, 1, 250. 

the custom of delivering vessels into the hands of presbyters at 
their ordination, not used by the ancients, 1, 241; 2, go. 

——-— holy vessels never put to any common use, 3, 189-192. 

kept in the sceuophylacium of the church, 3, 189. 

VESTIBULUM MAGNUM, called mpdmvAov péya by the Greeks, 3, 55. 

Vestry, the secretarium or diaconicum, what and where it was in an 
ancient church, 3, 125-127. 

Viaticum, baptism so called, 4, 13. 

the eucharist also so termed, 5, 382-384; 7, 147-150. 

Vicars or Curist, the common title of all bishops, 1, 70 and 71. 

Vipuz. See Wipows. 

ViciILs and NIGHT STATIONS, how observed, 4, 529-5333 7, 353: 

not to be kept by women alone, 3, 188; 6, 452. 

VILLAGE-BISHOPS, in Arabia, 3, 272 and 273. 

—— in Libya, 3, 265-267. 

in Egypt, 3, 267-271. 

VILLAGEs and ciTIEs, how distinguished, 3, 255. 

sometimes made bishops’ sees, 1, 147-150. 

VirGIns, ecclesiastical and monastical, how they differed, 2, 397-399. 

consecrated by the bishop, 2, 403 and 407. 

their habit, veil, and mitre, 2, 402-404. 

their place in the church, 2, 407 and 408; 3, 74-76. 

excused from the capitation-tax, and other honours paid to them, 

2, 408. 

no solemn vow required of virgins at first, 2, 398 and 399. 

when first subjected to ecclesiastical censure for marrying, 2, 399 

and 400. 

might marry, if consecrated under forty years of age, 2, 401 and 












































402. 





marriage of professed virgins never declared null, 2, 400. 

not shaven at their consecration, 2, 405-407. 

sometimes made deaconesses, 1, 286. 

ravishers of virgins punished with death, 6, 430 and 431. 

VISITATIONS, parochial, to be made once a year by the bishop, or else 
his diocese to be divided, 3, 370 and 371; ibid., 387 and 388. 

primates might visit all dioceses in their province, 1, 189. 

Honor Cathedre, a pension paid to bishops at. their visitations, 3, 
419 and 420. 

VISITING-PRESBYTERS, termed reptodevral, 1, 167. 

Viruriaril, or DipuMARU, officers of Apollo Didumzus, 6, 259. 

















458 General Index 


Vortiva, good offices, allowed by law on the Lord’s-day, 7, 237. 
Vows, breach of, how censured, 6, 366-368. 

——w— no solemn vow required of monks at first, 2, 362 and 363. 
nor of the clergy. See CeLiBacy. 

nor of virgins, 2, 398 and 399. 

VULGAR TONGUE, used in divine service, 4, 341-363. 

the Scriptures read in the vulgar tongue. See ScriprurEs. 
VULGATE VERSION, an account of it, 5, 87 and 88. 











W. 


WAFERS, not used in the eucharist, 5, 251-254. * 

WakEs, their original, 3, 187. 

WANDERING BEGGARS censured, 4, 88. 

MONKS censured, 2, 346. 

CLERGY censured, 2, 270; 6, 488 and 489. 

WASHING THE FEET, used by some at baptism, 4, 245-248. 

THE DEAD, 8, 135 and 136. 

OF THE CATECHUMENS BEFORE BAPTISM, a mere civil rite of 
decency, 4, 246. 

WASHING HANDS, a ceremony used by men at their entrance into the 
church, 3, 56 and 194. 

——— before consecration of the eucharist, 5, 285. 

WATCHING, with the dead before burial, 8, 138-141. 

——— continual watching and prayer, day and night, how observed by 
some monks, 2, 379-385. See Ac@METZ. 

——w— women not to watch alone in the church. See Vieixs. 

WatTER mixed with wine in the eucharist, 5, 254-259. 

——— consecrated by prayer in baptism, 4, 166-169. 

—— — an ancient form of prayer for the consecration, 4, 169 and 170. 

WATER-BAPTISM rejected by many ancient heretics, 4, 15 and 16. 

WEDNESDAY and Fripay, weekly fasts, called stationary days. See 
Fasts and SraTIonEs. 

WHIPPING, a punishment of the inferior clergy, 6, 172 and 173. 

voluntary whipping of monks, condemned and censured, 2, 372 
and 373. See FLAGELLANTES. 

WHISPERERS censured, 6, 497 and 498. 

WHITE GARMENTS worn by the neophytes or newly baptized, 4, 234-236 ; 
7> 337-339: 

——— also by ministers in divine service, 4, 496 and 497. 

WuitsunpaAy, the Festival of Pentecost, 7, 337-339- 

WIpDoWS OF THE CHURCH, 2, 409-411. 

deaconesses to be widows by some laws, 1, 285. 

——— not to marry again until twelve months after their husbands’ 
death, 8, 31 and 32. 

WILLs, forging of, censured, 6, 472. 

Witness, false, how punished, 6, 493-496. 




















of matter and information. 459 


Wirtnsss, false, against men’s lives, reputed and punished as murder, 
6, 397 and 398. 

Wives. See MarriacE and Divorce. 

WomeEN not to baptize, 1, 2923 4, 45. 

not to preach, 5, 107-110. 

not to keep private vigils. See ViarLs. 

might be penitents, as well as men, 6, 126-128. 

WoMEN-PRIESTS, an heathenish custom, 1, 292 and 293. 

Women’s GATE in the church kept by the deaconesses, t, 296 and 297. 

GALLERIES, or place in the church, 3, 73 and 74. 

Worsuip, not given to any creature, 4, 324-328. See ANGELS, IMagczs, 
Martyrs, Retics, &c. 

nor to the host in the eucharist, 5, 441-450. 

——— daily worship at church, frequented both by laity and clergy, 
4,573; 7,61. See also 2, 240 and 241. 

















Z. 


Zvyoxpovera, who gave a turn with their fingers to the scale, 6, 482. 
ZyGostTATESs, the supervisor of the scale, ibid. 


460 The Editor’s Addenda, §c., 


ERRATA | 
CORRIGENDA AND ADDENDA 


THROUGHOUT THE 


ANTIQUITIES OF THE CHRISTIAN CHURCH. 


BY THE EDITOR. 





The first numeral refers to the Book, the second to the Chapter, the third 
to the Section. 





I. 1.4. vol. 1. pp. 4 and 5. nn. 13 and 14. Ignatius is styled Tdv Gco- 
épov by Evagrius, Hist. Eccles. 1.1. c.16. See afterwards, VIII. 2. 4. 
vol. 3. p.47- n. 22. 

I. iv. 1. vol. 1. p.31.n.35. For Aayrodopodtow read Aaympopopovow. 

II. iii. 5. vol.1. p. 79. n.10. Hieronymi, Ep. 85. [al. 146.] ad Evagr. 
[ Evang. |—Evagrius, or Evangelus, or Evangelius. See the Note of the 
Benedictine Editor, (Paris, 1699. t. 2. ad calc. col. 569.) Editi libri non 
Evangelium sed Evagrium posuerunt. Omnes autem MSS. codices reti- 
nent Evangelum vel Evangelium. Eodem nomine vocabatur postea Epi- 
scopus Illyricanus. Vide Baron. ad annum Christi 516. Porro opusculum 
missum ab Evangelio superest adhuc in Appendice t. 3. novee Edit. Operum 
S. Augustini. 

II. iii. 7. vol. 1. p.80.n.17. Remove the syllable Ep. and the angular 
bracket in the middle of the note after the word maporxia, put év for in, 
and placing a comma at Canon remove it from the word there, so that the 
clause may read thus,—Yet that book gives the Canon, (p. 130,) there 
numbered 56, but not the words év érépa mapouia. 

However, upon further consideration, I must regard the entire note 
as nearly superfluous: for I now think my Ancestor’s text, which in this 
place is a little ambiguous, does not mean the 56th, otherwise the 57th 
canon of the Council of Nice, but the 13th of Ancyra, cited in the clause 
just preceding and given by me in eatenso, according to Labbe and Cos- 
sart, at note 14. 

It is however remarkable, that while Ehinger, as cited in note 17, (viz. 
Wittebergee, 1614. p. 60.) gives the thirteenth canon of Ancyra in Greek, 
word for word, as it is repeated in Labbe’s edition of the Councils, 


to the Antiquities of the Christian Church. 461 


Paris, 1671, and printed by me in note 14, he recites the Latin version, 
as Dionysius has it, with the words in unaquague parochia: thus,— 
Chorepiscopis non licere presbyteros aut diaconos ordinare; sed nec 
presbyteris civitatis, sine preecepto episcopi vel literis, in unaquaque paro- 
chia.—The canon read thus deprives rural bishops and city-presbyters of 
the power of ordination altogether, without the express permission of the 
superior: read otherwise, with the words éy érépa mapocxia, it implies that 
they had the privilege of ordaining the inferior clergy in their own dioceses 
respectively, though not elsewhere without permission. 

In Crabbe (Colon. Agripp. 1551. t. 1. p. 201.) this canon, there num- 
bered 12, according to the editio prima, reads thus :—Chorepiscopis non 
licere presbyteros aut diaconos ordinare; sed nec presbyteris civitatis, 
sine precepto episcopi vel literis, in unaquaque parochia aliquid impe- 
rare; nec sine authoritate literarum ejus in unaquaque parochia aliquid 
agere. According to the editio secunda (ibid. col. dextr.) this canon is 
numbered 13, and is in the same words, except the first clause, which is 
varied thus :—Vicariis episcoporum, qguos Greci chorepiscopos vocant, non 
licere, &c.—I note this variation, as one among numerous similar exam- 
ples, shewing how, as the Papacy advanced and the episcopal office was 
unduly exalted and privileged, the authority of the rural bishop was ex- 
tenuated, till presently the office was abolished. If the chorepiscopi were 
only the commissaries or vicars of bishops, it would follow that they were 
not real bishops themselves, and their order could be the more easily dis- 
pensed with.—Compare, however, what my Ancestor says about them, 
II. xiv. 4,6, 12. vol. 1. pp. 162, 164, 167. 

II. iii. 9. vol. 1. p.85. For Crab’s edition read Crabbe’s edition. 

II. iv. 1. vol.8. p.66. In the opening, for XXII. vi. read XXII. iv. 

II. ix. last clauses of 4 and 5. vol. 1. pp. 117 and 119., noticing the form 
of salutation per coronam. 

See VII. ii. 5. vol. 2. p. 332. n. 21., citing a passage from the second 
Book of Theodorus Lector, where orépavos is used also in a metaphorical 
sense with respect to Simeon, surnamed Stylites :—Eyvexéres rév Biov rod 
avdpos, kat rov orépavoy mau ait@ exowavncav. 

II. xx. 1. vol.1. p. 246. n. 30. amend the note thus:—Suicer, Thes. 
Eccles. voce dsdxovos, (t. 1. p. 870.) thus writes: Laxior [hujus vocis sig- 
nificatio], qua notat ministrum Verbi vel Evangelii; quo sensu Apostolus 
vocatur didxovos, 2 Corinth. 6, 4. Ephes. 3, 7. Coloss. 1, 23. Apostoli dicun- 
tur dcdxovor tHs GAnOeias ab Athanasio, Orat. contra Gentes, t.1. p. 45. de 
Filio Dei (Ed. Patav. 1777. t.1. p.33 a. 5.)....Adrds éorw 7 xeadn Tis 
éxkAnoias, as Tis GAnOeias Sidxovor Siddoxovoew ev ayios ypdupaow. After 
the printing of the first volume was finished, I was reminded of the above 
by the kindness of a literary friend as the passage, which my learned 
Ancestor had possibly in mind, though not very expressly to his purpose. 

II. xx. 11. vol. 1. p. 262. n. 10. For Vasens. 1. read Vasens. 2. 

III. xiii. 6. vol. 1. p. 367. n. 89. For xeAevow read xédAevow. 

IV. ii. 3. vol. 2. p.16. In the opening, for IV.i. read IV. ii. 

IV. vi. 2. vol. 2. p. 76. ‘The nullatenenses of later ages, as Panormitan 


462 The Editor's Addenda, §c., 


calls titular and utopian bishops, &c.’ I did not succeed in verifying this 
term till long after the time when the sheet in which it occurs had passed 
through the press, and then I was indebted for its discovery to the kind- 
ness of Dr. Corrie, the Master of Jesus College, Cambridge, to whom also 
I feel grateful for some other assistance. It occurs under the title De 
Officio Ordinarii ; Quoniam, num. 4. (Secunda de Primo Decretalium. 
Lugdun. 1534. fol. 120.) Multi sunt episcopi sine administratione episco- 
patuum, ut sunt illi, qui vulgariter nullatenenses appellantur.—I presume 
quasi nulla loca tenentes. But I do not find the term in any Glossary, 
and am not aware of its use by any other Canonist. 

IV. vii. 8. vol. 2. p. 103. In the P. S. at the end of the fourth Book, in 
the fifth line, for Damasus read Ursinus, as mentioned lower down.— 
Since the note was written my attention has been directed accidentally to 
Ciampini’s Vetera Monimenta, Rome, 1690, in two volumes, folio, where 
in Tabula I., facing p.4, may be seen both the Orthographia and the 
Ichnographia of the Basilica Siciniana, or Hall of Sicinius: which Ciam- 
pini (part. 1, c. 1, p.9,) speaks of as ab) ethnicis constructa, and describes 
as a place of judicial proceedings and public business. In illustration of 
the original character and uses of such buildings, (p.8,) he cites Pliny, 
Lib. 6. Ep. 33., thus describing a court of law when a great trial for 
damages was coming on:—Nam femina, splendide nata, nupta pretorio 
viro, exheredata ab octogenario patre, intra undecim dies, quam ille 
novercam ei, amore captus, induxerat, quadruplici judicio bona paterna 
repetebat. Sedebant judices centum et octoginta: tot enim quatuor con- 
siliis conscribuntur: ingens utrinque advocatio, et numerosa subsellia : 
preterea densa circumstantium corona latissimum judicium multiplici cir- 
culo ambibat. Ad hoc, stipatum tribunal, atque etiam ex superiore basilice 
parte, qua femine, qua viri, et audiendi, quod erat difficile, et, quod facile, 
visendi studio imminebant. 

It would seem that when Ursinus, or Ursicinus, as he is termed in the 
Vita Damasi, was created pseudo-pontifexr, he made use of this Basilica 
Siciniana for his church: and of which ancient building I insert a copy 
of the plan and elevation, (see the illustrations opposite:) the former of 
which so exactly resembles the area of an early Christian church, because, 
as Ciampini tells us, the Christians of the era of Constantine turned many 
of the secular basilice into the temples of the Great King. 

After the citation from Pliny the Antiquary goes on to say, (p. 8:) 
Postea cum a senatoribus, qui illuc veniebant, vel a judicibus, qui ibi omnis 
generis causas cognoscere, vel ab hominibus peritis, qui clientibus inibi de 
jure respondere solebant, locus [any one or other of similar basilice] vaca- 
ret, mercatores ibidem ac nummularii negotiari ceperunt ; quod innuit Basi- 
lica Argentariorum, &c..... nisi potius dicendum quod mercatores ad 
basilicarum construxerint loca, in quibus convenire possent, 8c. He then 
tells us, on the authority of Publius Victor, that there were eighteen such 
basilice or hails in imperial Rome, and adds, (p. 9 :) Prisci etenim Christi- 
Jideles in edificiis construendis Gentilium imitatores ad eorum similitudinem 
sacra templa erigebant, vel ab Ethnicis jam erecta, ab omni profane super- 


To face p 462 Vol 8.See AddVvi.8. 


BASILICA SICINTANA 
Orthographia. 











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to the Antiquities of the Christian Church. 463 


stitionis labe expiata, divinos in usus aptabant, ut innuit Ausonius in Gra- 
tiarum Actione pro Consulatu: ‘ Basilice olim negotiis plene, nunc votis 
pro tua salute susceptis.’ Et Isidorus Originum libr. 5: ‘ Basilica prius 
vocabantur regum habitacula, nunc autem ideo basilice Divina Templa 
nominantur, quia ibi Regi omnium Deo cultus et sacrificia offeruntur, 

I have thought these passages deserving of notice, as well as not in- 
appropriate here, because they so fully account for the similarity between 
the ichnographie of ancient halls of business, as well as of Christian 
churches of the Nicene era. See the Ichnographie Templorum Ori- 
entalium, at the end of the third volume of this edition, and consult also 
the plan of the Basilica Sesforiana, as given by Ciampini, ubi supra, 
Tab. 2. 

V. iii. 5. vol. 2. p. 137., the last part of n. 18. For En! thecam replace 
enthecam, which is the reading of all editions, from Frobenius, Basil. 1543, 
(t. 10. p. 1398 d.) where this Sermon is the 52nd, Ad Fratres in Eremo, to 
the most modern. Consequently the notice of theca and its distinction 
from entheca are superfluities. I fell into the mistake of supposing En / 
thecam the reading of old editions from a typographical error which 
deceived me, till the sheet containing n. 18, as above, had passed the 
press. 

V.iv.14. vol. 2. p. 172. n. 47. Council of Eliberis, c. 48.—That is ac- 
cording to Crabbe’s Edition, t. 1. p. 284., but according to the Edition of 
Labbe and Cossart it is canon 38, with a slight variation of the readings, 
not affecting the sense. 

V. v. 3. n. 82. vol. 2. p. 180., corrected. The author’s reference is 
correct according to Crabbe’s edition, Colon. Agripp. 1551. (t. 1. p. 1047.) 
De his, que parochiis in terris, vineis, mancipiis, atque peculiis quicunque 
fideles obtulerint, antiquorum canonum statuta serventur, ut omnia in 
episcopi potestate consistant. De his tamen, que in altario accesserint, 
tertia fideliter episcopis deferatur, [due clericis. Decime autem, secun- 
dum quosdam, singulis annis tertia pars, aut in tertio tota. Sed tamen 
nos, sequentes Romanos, singulis annis quartam partem aut in quarto 
anno totam episcopi accipiant. | 

According to Sirmond, (Lutet. Paris. 1629. t. 1. p. 181.) as well as 
Labbe and Cossart, (Paris. 1671. t. 3. p. 1407 c.) this canon is numbered 
15, and finishes at deferatur ; all the rest within the brackets being left 
out. 

Till I looked carefully into Crabbe, I thought with Grischovius that the 
citation was incorrect; and I much regret that, through an accident, I did 
not make the discovery till just after the sheet containing the note had 
passed through the press. 

This is one among many similar instances in proof that my learned 
Ancestor had full authority even for those statements, which, from the 
alteration of editions or some other cause, Grischovius was unable to 
verify, and accordingly daggered them as erroneous. 

VI. iii. 9. vol. 2. p. 251. n. 97. For micreds edge read micrews fdoke. 

VI. iv. 4. vol. 2. p. 269. For ovorararixal read ovoratixai. 


464 The Editor’s Addenda, &c., 


VIL. ii. 13. vol. 2. p. 347. ‘ Hospinian and Bale, &c.’—In which of his 
numerous works John Bale, who was Bishop of Ossory in 1552, exactly 
applies the designation of Apostolicals to the monks of Bangor, I fail to 
discover. But my Ancestor, citing him, I apprehend, through Dr. Cave, 
(Hist. Liter. Lond. 1688, 1689. vol. 1. p. 291.) had probably in mind 
Bale’s Scriptorum Illustrium Britannie cent. 1. c. 38. (Basil. ap. Oporin. 
1657. pp- 36, 37-) where he speaks of Pelagius as Famati illius collegit 
Banochorensis prepositus, adding, in quo Christianorum philosophorum duo 
millia ac centum, ad plebis in Christo commoditatem, militabant, manuum 
suarum laboribus, juata Pauli doctrinam, victitantes——Compare Brough- 
ton’s True Memorial of the Ancient, most Holy, and Religious State of 
Great Britain, &c. Cum permissu Superiorum, 1650, ch. 4. pp. 39, seqq-, 
where he speaks of the Monks of Bangor, as of the most primitive and 
apostolical origin, of no Egyptian order, but themselves the founders of 
many monasteries in many nations. Broughton, in the margin, refers to 
Bale as cited above. The confusion between the British Banochor or 
Bangor, and the Irish Benchor founded by Congellus, seems to lie chiefly 
with Hospinian. 

VIL. ii. £3. vol. 2. p.347. n.72. For inerementa largissima cepit, which 
is according to the text of Hospinian as cited, read cepit, which the sense 
obviously requires. 

VIL. ii. 14. vol. 2. p. 351. ‘The monasteries, beside the common names 
of povaornpia and oval, &c.’ 

They were sometimes termed Aavpa. See Du Fresne’s Glossarium 
Mediz et Infime Grecitatis, Lugdun. 1688. t. 1. col. 792., and compare 
IX. viii. 5. vol. 3. p. 416. n. gt. of this work.—See also Du Fresne’s Glos- 
sarium Latinitatis, (Paris. 1733. t. 4. col. 81.) where he distinguishes 
between a Jawra and a monasterium in their stricter meanings :—Differebat 
tamen Jaura a monasterio, quod, ut ait Cyrillus in Vita S. Sabe, in coenobiis 
illi viverent, qui vitam exercebant communem; in Jauris vero, qui a con- 
gressione separatam et quietam. In Jawra igitur vitam exercebant ancho- 
rite, suis quique distincti cellis, unique suberant abbati. 

Aavpa in its first and legitimate meaning is a narrow street. Hence 
I conceive, the term came to be applied to an assemblage of hermitages or 
cells, so placed as to form a kind of street, though each anchoret had his 
cabin to himself. 

VII. iii. 22. vol. 2. p. 392. Per drungos. Vid. Du Fresne, Med. et In- 
fim. Latinit. (Paris. 1733. t. 2. col. 1657.) Drungus, globus militum. Ve- 
getius, 1.3. c.16. Scire dux debet contra quos drungos, hoc est, globos 
hostium, quos equites oporteat poni. Et c. 19. Aut a vagantibus globis, quos 
vocant drungos. Vopiscus in Aureliano: [corrige, Probo: int. Aug. Hist. 
Scriptor. p.943-] Omnium gentium drungos usque ad quinquagenos homines 
ante triumphum duxit. Isaac Pontanus vocabuli etymon a Germanico ge- 
drung et gedren, quod idem sonat, accersit. Vide plura ibid. Vide etiam 
Salmasium in locum Vopisci supra citatum. (ibid. p.943. n.1.) Vocem 
drungus, quod putant esse barbaram, non est. Origine enim Grea est, sed 
barbare facta a Grecis recentioribus. ‘Piyxos est rostrum. Militum mul- 


to the Antiquities of the Christian Church. 465 


titudinem cuneatim rostratimque pugnantium, fronte scilicet in an- 
gustum desinente, videntur dpodyyor, id est, puyxos vel rostrum appel- 
lasse: nam et capita porcina hujusmodi cuneos vocabant. Non ignoro 
tamen apud Vegetium, 1. 3, c.19, drungum sive globum a cuneo sive porcino 
capite separari. Ep. 

VII. iv. 6. vol. 2. p. 404. n. 10. Optat. cont. Parmenian. 1.6. p.96. Du 
Fresne (Glossar. Med. et Inf. Latinit. 1681. t. p. col. 589.) notices the 
word .nitrella, and cites the passage from Optatus, 1. 6, as referred to, ac- 
cording to the Paris Edition of 1631. fol. But mitella is the more clas- 
sical and correct term. See Facciolati and Forcellini (Lond. 1828.) in 
voce. A little mitre, pirpiov, parva mitra. Virg. in Copa. Copa Syrisca 
caput Graia redimita mitella. Cic. pro Rabir. Post. c. 10....Adolescen- 
tes cum mitella videmus.—See also Dupin’s note on the cited place. (Ed. 
Paris. 1702. p.94.n.54.) Mitra seu mitella, generatim vitte seu fascize 
genus, quo redimitur aliquid, apud Homerum usurpatur pro cingulo mili- 
tari, quo ilia et venter cingebantur. Apud Herodotum, Moschum, alios- 
que Grecos pirpa sumitur pro fascia, que caput involvebat. Latinis idem 
etiam est mitra. Cicero pro Rabirio: Deliciarum causa et voluptatis non 
modo cives Romanos et nobiles adolescentes et quosdam etiam senatores, 
summo loco natos, non in hortis et suburbiis suis, sed Neapoli, in celeberrimo 
oppido, cum mitella sepe videmus. Mitrarum mitellarumque, quibus redi- 
mita erant capita presertim foeminarum, meminére poete Latini, ut Vir- 
gilius, Propertius, Juvenalis, Claudianus. Ut autem observat Servius ad 
AMneidos 1. g. mitre foeminarum sunt ut pilei virorum. Tertullianus in 
Libr. de Velandis Virginibus, Christus est, inquit, qui et alienas sponsas et 
maritatas velare jubet, utique multo magis suas: sed vos admonemus alte- 
rius pudicitie, mulieres, que in nuptias incidistis, ne sic velaminis exolesca- 
tis....Mitris enim et lanis quedam non velant caput, sed colligant a fronte 
quidem protecte, qua proprie caput est renude. Alie modice linteolis, 
credo, ne caput premant, nec ad aures usque demissis cerebro tenus operi- 
untur. Ex hoc loco Tertulliani intelligere est, mitras seu mitellas ornamen- 
tum fuisse tum maritarum, ut loquitur, tum etiam virginum Deo despon- 
satarum. Inde etiam colligitur, quo modo mitella signum esset professz 
virginitatis, quia scilicet mitre ille non erant omnium virginum: nam 
plereeque non videbantur in Africa antequam nuberent, ut ex hoc libro 
Tertulliani constat; et, licet velarentur, mitras tamen instar maritatarum 
non habebant, ut illee, que virginitatem profess fuerant. Mitra ergo erat 
signum virginitatis. Observa etiam jam tum, tempore Tertulliani, mitras 
illas fuisse laneas.—The word renude@ in the above citation from Tertul- 
lian is corrupt: read nude. See Ed. Oehler, Lips. 1853-54. t. 1. p. 908. 

VII. iv. 8. vol. 2. p. 408. n.27. For vévs read vovis. 

VIII. i. 2. vol. 3. p.4. n.17. Citing Tertullian contra Valentinianos, 
(c. 3.) ‘The house of our dove is plain and simple, delights in high and 
open places, affects the light, loves the figure of the Holy Ghost, (that is, 
fire and light, as I think Junius rightly interprets it,) and the orient or 
morning sun, which is the figure of Christ.’ Vid. Junium in loc. (Frane- 


BINGHAM, VOL. VIII. Hh 


466 The Editor’s Addenda, ce. 


quere, 1597. Notar. p.169.) Figuram Spiritus Sancti, qui lux et ignis 
est. Orientem Christi figuram, qui Sol est justitie prodiens ex alto. 
Luc. 1.—Conf. B. Rhenan. Annotat. ad eund. loc. (ibid. ad calc. Notar. p. 
61.) Amat figuram Spiritus Sancti. Subaudi lucem: nam lux figura Spi- 
ritus Sancti. 

VIII. i. 4. vol. 3. p.7. text and nn. 30, 31. With respect to the grst 
Canon of the Council of Trullo or the Sixth General Council, Joseph 
Bingham states that 7 Samrifovras is an interpolation, and cannot be 
found in the original. But it is so read in the edition of Labbe and Cos- 
sart and that of Colet, as well as by Beveridge (Pandect. t.1. p. 191 a,b,d.), 
and is recognised by Balsamon and Zonaras: on whose authority also 
Beveridge justifies the reading in opposition to the Paris edition, (Collectio 
Regia,) 1644, 37 tom. fol. See the Annotation, (ad calc. t. 2. p. 132.) 

Hee verba [7 Bamri{ovras] in Parisiensi editione desiderata ex MS. 
Bodleiano supplevimus, in omnibus enim MSS. leguntur: et Scholiastes 
Balsamonem et Zonaram ea legisse scholia ipsorum fidem faciunt. 

VIII. i. 7. vol. 3. p. 11. n. 56. Ad mensam, which is the reading of 
the old edition of Erasmus: the Benedictine and Vallarsius (t. 1. p. 117 €.) 
read Ad mensas, quibus per singulas hebdomadas vicissim ministrant. 

VIII. i. 13. v. 3. p.28. Such a ceenaculum is described by Lucian, or 
whoever was the author of the Dialogue called Philopatris ; but there I find 
no mention of the term tzepéov in the passage of the Philopatris, to which 
my Ancestor must surely allude, where Critias describes how he was in- 
duced to visit the assembly of the jugglers, yénres dvOpwma, and adds, (Ed. 
Bipont. t. 9. p. 260.) Kal 67 dinAdouev ovdnpéas re mvdas Kal yadkéous ov- 
dots. "“AvaBdOpas S€ mreioras Tepikvkd@odpevor és xpvadopoy oikov avid-= 
Oopev, x.t.. However, an upper room is clearly described, which the 
Author, writing from memory in this case and making no express citation, 
had doubtless in mind. 5 

VIII. i. 14. vol. 3. p. 29. n. 41. Noy avri rhs éxxAnoias Td dpos Karei- 
Ande ped” duoiov otpariwrikov.—And just afterwards (infr. a. 11.) éx- 
kAnoia is used in the same sense: "EAavvev [Amdorodos] dorep eixev, ad- 
r0bev amd tis éxkAnoias, €AOdv Sé eis rd yapiov, x.T.A.—The term is also 
used in the same way by Socrates, Hist. Eccles. 1. 4. c.24; and by Sozo- 
men, 1. 7. c. 15. See Orig. Eccles. VIII. ii. 4. vol. 3. p. 45 n. 15. and 
p. 48. n. 28.—In the same note, viz. ibid. 41, for épos read dpos. 

VIII. i. 17. vol. 3. p. 38. Abdias Babylonius and Anacletus. The 
former was the supposititious author of an apocryphal book, Historia Cer- 
taminis Apostolici, which professes to have been written by one of the 
seventy-two Disciples of our Lord. See Fabricii Codex Apocryphus Novi 
Testamenti, collectus, castigatus, &c. Hamburg, 1703. 8vo. v. 2. pp. 402, 
seqq. 

The latter, called Cletus by the Latins, was bishop of Rome from the 
year 78 tog1. There are some spurious Decretals under his name. Eu- 
sebius, Hist. Eccles. 1. 3, cc. 13 and 15, as well as Irenzus, 1. 3, c. 3, call 
him ’AvéykAynros. ’ 





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to the Antiquities of the Christian Church. 467 


VIII. ii. 1. vol. 3. pp. 40 and 41. Casa Candida, Whitern or Whit- 
church in Britain, and the churches of Cyrene in the deserts of Libya in 
the time of Sulpicius Severus. 

This illustration is copied from a plate in Sammes’s Britannia Antiqua 
Ilustrata, Lond. 1676, v.1, p. 213, which is said to be an exact representa- 
tion of the first British Church built by Joseph of Arimathza, soon after 
his mission to Britain by Philip the Deacon, at a place called Ineswithren, 
in the British tongue, but afterwards named Glastonbury ; which spot 
was granted to this primitive Apostle of the British by Arviragus their 
king. The dimensions of the church are given according to Sir Henry 
Spelman’s authority, (Lond. 1639. t. 1. p. 11.) as he collected them from 
a plate, which was fixed on a pillar in the new church, and preserved after 
the destruction of the Abbey of Glastonbury. 


a, b, c, d. The compass of the church- yard, the extent whereof is not certainly 
known, but so large as to contain (according to Melkinus, who lived in the year 
of our Lord 550,) a thousand graves, amongst whom lies Joseph of Arimathea, 
about the south angle of the oratory, about k and f, where also St. Patrick, 
abbot of this place, was entombed under a stone pyramid, which was afterwards, 
according to the devotion of the time, overlaid with silver. 

e, f. The length of the church, sixty foot. 

f, g. The breadth of the church twenty-six foot. 

h. The walls of the-church (according to Malmesbury), made of twigs 
winded and twisted together, after the ancient custom that kings’ palaces were 
used to be built ; so the King of Wales, by name Heolus Dha, in the year of 
our Lord 940, built a house of white twigs to retire into, when he came a hunt- 
ing into South Wales: therefore it was called Tyguyu, that is, The White House. 
For, to the end it might be distinguished from vulgar buildings, he caused 
the twigs, according to his princely quality, to be barked. Nay, castles them- 
selves in those days were framed of the same materials, and weaved together ; 
for thus writes Giraldus Cambrensis of Pembroke Castle: Arnulphus de Mont- 
gomery, saith he, in the days of King Henry the First, built that same castle of 
twigs and slight turf. Such reed-houses as these we all along see in Ireland, 
and in many places in England. 

i. The roof, which according to the usual custom of the Britains was of 
straw, or, after the nature of the soil in that place, of hay or rushes. So Bede 
(Hist. lib. 3. cap. 10.) ‘A great fire being kindled in the midst of the house, it 
happened that some sparks, flying high, set the roof of the house on a flame, 
which easily took fire, because it consisted of wicker and straw. After the 
same manner was the old Roman Capitol itself built according to Ovid, [ Fast. 


3, 183. 
p ] Que fuerat nostri, si queras, regia nati, 


Adspice de canna straminibusque domum. 


Ka. The door, the top whereof reaches to the eaves of the house, which in 
those days were very low. 

Kb. The east window over the altar. 

KKK. The south windows. 


Having delivered thus much concerning the antiquity of this Christian 
church, I will conclude the same with some necessary observations there- 
upon. 

Hh 2 


468 The Editor’s Addenda, &c. 


The character upon this plate is not so ancient, as not above 300 years old, 
if so much, and though there might be in other places, which is difficult to 
prove, churches built so early; yet that they were encompassed, according to 
modern custom, with churchyards will hardly be granted. There were many 
churches in the cities of Britain, soon after the first times of Christianity, but 
never any church-yards till the time of Cutbert, the tenth Archbishop of 
Canterbury from St. Augustine, who, in the year of our Lord 798, procured 
the privilege of having church-yards in cities from the Pope. Whoever of the 
ancient or primitive Christians made mention of burying any body in churches? 
or, in those times, of the dedication of churches to saints? or that the blessed 
Virgin Mary was called upon and worshipped by her contemporaries? And 
this is to be observed, that there is no mention made concerning dedication 
before the time of the building of that church, which is reported to have been 
in the year from the Passion 31, nor in the time of Joseph of Arimathzxa, or 
about five hundred afterwards, until St. David, who was made archbishop of 
Menew, Anno Dom. 519, and held that seat 65 years; for he is reported to have 
lived 145 years that first discovered it. 


With these observations of Mr. Sammes, however obscurely and awk- 
wardly worded, we must, I think, readily concur: yet at the same time, 
putting together the statements of Bede with the account of Sulpicius 
Severus, relative to the little church in the desert region of Cyrene, there 
is every reason for believing that there were many such unpretending 
structures in the very early days of Christianity among the ancient 
Britons and elsewhere. In the present day some parallel cases may be 
instanced, from the records of our Missionary Stations, among previously 
uncivilized barbarians. 

Our own country does not supply very ample information as to the 
form of ancient places of worship: but the comparatively recent dis- 
coveries at Perranzabuloe, or St. Pieran in the Sand, on the north-west 
coast of Cornwall, may serve to throw some light on the shape and 
character of Ninyas’s building of stone. See Mr. Trelawny’s Perranza- 
buloe, or the Lost Church found. Lond. 1834. ch. 1. pp. 26-31. 

It has been erroneously supposed that many of the Anglo-Saxon 
churches of an early date were constructed entirely of wood ; but there is 

only one instance on record, viz. Begeland in Yorkshire mentioned in 
Domesday Book, (Lond. 1783. vol. 1. fol. 320. vers. col. 2.) Ibi presbyter 
et ecclesia lignea. 

VIII. vi. 12. vol. 3. p.g1. n.21. Tertullian de Poenitent. c.g. Among 
modern editors also Oehler (Lips. 1853. t. 1. p. 660.) reads Caris Dei &c. 
See note & Caros Dei appellat martyres et confessores. Cf. ad Martyr. 
c. 1. Quam pacem quidam in ecclesia non habentes a martyribus in carcere 
exorare consueverunt. Scripturam aris pro caris defendit Durantus, De 
Rit. Eccles.1,15. Cf. Ambros. Ep. 33 ad Sororem Marcellinam: Milites 
irruentes in altaria osculis significare pacis insignia. De adgeniculatione 
ef. infra, cap. 10. Ergo cum te ad fratrum genua protendis. Cassian. 
Collat. 4. 30. Cunctorum fratrum genibus provolutus, &c. Adde Euseb. 
Hist. Eccles. 5, 27. Desid. Herald. 1. 1. p. 278. 


to the Antiquities of the Christian Church. 469 


The correctness of the expression in Tertullian Caris Dei rather than 
Aris is confirmed by Chrysostome, Hom. 73. de Barlaam Mart., (Ed. 
Bened. t. 2. p. 687 a.) where he terms the martyrs rovs Geod didous. 
See b. 20. ch. 7. s. 6. v. 7. p. 348. n. 76. 

VIII. vi. 15. v. 3. p. 95. ‘The Pontifical speaks of silver altars dedi- 
cated by Constantine, &c.’ 

See Vita Silvestri I. Pap. (Colet’s Edition of the Councils, Venice 1728. 
t. 1. col. 1433.) Ex Libello de Munificentia Constantini ....Altaria sep- 
tem ex argento purissimo, pensantia libras ducentas. 

Compare remarks on the adorning of fonts afterwards ch. 7, s. 5, of 
this Book, v. 3, p. 122. 

VIII. vii. 4. vol. 3. p.122. For tmovdpos, a waterpipe, read imnd- 
vowos.—Ibid. ‘ Whereas Procopius in his Historia Arcana gives it (the 
font) the name of Sefapuern, the receptacle, Suidas mistakes it for the 
communion-table, &c.”— See Procopius, Hist. Arcan. ch. 3. (ap. By- 
zant. Hist. Scriptor. t. 2. p. 285 ¢.) ....’Es airny mov Oeiav deEapeviy, 
x. t. A. See Alemannus on the words of the Latin version, In sacrum 
Sophie templi emissarium. (ap. Procop. ibid. p. 343.) In Greco est deéa- 
pevn. Suidas, qui hunc locum descripsit, sic eam vocem exposuit : Toir 
€or 1 tTpame{a 7 Ta Ocia Sexopevn’ mensa, que sacra mysteria recipit. 
Grecis Patribus xodvp87Opa et Bantiotnpiov est divini lavacri locus ; 
SeEauevr) vero conceptaculum aquarum, que sacris perficiendis inservis- 
sent. Ab aliis dicitur irdvopos. Gregorius M. Hom. 17, in Evang. 
cloacam appellavit. Hic Photius delituit.—Conf. ap. Oper. Greg. M. 
(Ed. Bened. Paris. 1705. t. 1. col. 1505 b. n. 18.) Ingrediuntur electi, 
sacerdotum manibus expiati, ccelestem patriam: et sacerdotes ipsi per 
vitam reprobam ad inferni supplicia festinant. Cui ego rei, cui similes 
dixerim sacerdotes malos, nisi aque baptismatis, que peccata baptizato- 
rum diluens illos ad regnum celeste mittit, et ipsa postea in cloacas de- 
scendit ?—It appears from this passage, in connection with its context, 
that Gregory does not term the font itself cloaca, but speaks of the re- 
ceptacle or reservoir under the font, into which the baptismal waters, after 
having been used, passed off, and so were wasted and dispersed.—The 
term deEapev7 is twice used in Herodotus for.a tank or small reservoir or 
receptacle of water or other fluid. See 3, 9 and 6, 119.—Ymdvopos is 
used by Thucydides (2, 76) for an underground passage or mine, and in 
Aristotle’s Meteorologics it means a waterpipe beneath the surface or a 
sewer. Hence with respect to Du Fresne’s comment (see n. 52, in con- 
nection with the reference above), while natatorium may be synonymous 
with xoAvpBnOpa, meaning literally the piscina or font, imdvopuos corre- 
sponds with cloaca, which received the waters from the font and passed 
them away. 

VILL. vi.’6. vol..9: p. 194.3; :. ‘ And even at Florence itself they have 
but one font or baptistery, &c.’—1 am not sure that this remark is 
equally true at the present date, though Florence, as well as Pisa, is still 
remarkable for its great baptistery, which is entirely a separate building, 
and is called The Church of St. John. The fact, moreover, that Gargiolli 


470 The Editor’s Addenda, &c. 


in his Description de la Ville de Florence (Flor. 1819. p. 28.) terms this 
place the Baptistére de la Ville, seems to imply that there is still no other 
font or baptistery in that city, as was certainly the case in the time of 
Durantus and Vicecomes respectively, who wrote in the earlier portion of 
the seventeenth century. At the close of the description Gargiolli adds 
(p. 37.) ... On doit faire observer que la République Florentine nommait 
et créait les Chevaliers sur les fonts baptismaux, employant plusieurs 
cérémonies superstitieuses dans l’acte de déférer cet honneur aux citoyens, 
qui se rendaient dignes d’une pareille distinction. 

VIII. vii. 14. vol. 3. p.138 and n. 20... ‘ Whence he [Marinus Sanutus, 
who flourished anno 1312,] was surnamed Torcellus, which is the name 
for an organ in the Italian tongue.’ 

Wharton in his Appendix to Cave’s Historia Literaria has Torsellus ; 
and so the word is printed in all editions of that book from 1688 to 1742. 
But perhaps my learned Ancestor has his own reasons for the orthography 
he adopted. Wharton had probably in mind the Italian torsello, the 
common meaning of which is, according to Baretti, a packet of goods, a 
pincushion, and the like. Torriano, however, in his Vocabulario Italiano 
(Lond. 1659.) after recognising the same significations of the word, with 
some others, such as a little pillow for leaning on, &c., adds, also a certain 
musical instrument used in churches. The statement of the text, as above, 
with respect to the origin of Sanutus’s surname, rests upon the authority 
of Wharton, according to the original edition of the Historia Literaria : 
but, according to the Oxford edition of 1743, (vol. 2. append. p. 15. n. 6. 
at the foot of the page,) I find it stated, upon the authority of Fabricius, 
(Biblioth. Lat. Med. et Infim. tat. Hamburg. 1734-46. t. 5. ad cale. 
p- 88.) that Wharton drew his information through Bongarsius from 
Santovinus, who, in the sixth book of his Description of Venice, says,— 
In Aide S. Raphaélis Venetiis instrumenti musici cujusdam formam ex- 
stare: ei nomen rigabello : cujus in ecclesiis usus fuerit ante organa illa 
pneumatica, que hodie usurpantur. Rigabello successisse aliud, quod 
torsello dictum sit, cujus usum induxisset homo Germanus. Hunc, 
quum favore Marini sustentaretur, causam cognomini dedisse ut Torsellus 
inde diceretur. Instrumenta illa qualia fuerint nec nos scimus, 

Fabricius also notices that Sanutus was variously termed Torsellus, 
Torzellus, and Torselli. 

It is supposed that the primitive organ was constructed somewhat after 
the form of a little tower or turret, which in Italian is toricella. This 
term, as a literary friend has suggested, is probably the true origin of 
the name, and not torsello at all. If so, Torcellus accordingly, quasi 
Torricellus, will be the complete orthography of Sanutus’s surname, and 
not Torsellus, as Wharton spelt it. This etymology seems well borne out 
by the following passage from Burney’s History of Music: (Lond. 1782. 
vol. 2. p. 66.) ‘At the time of Cassiodorus, who flourished under king 
Vitigas the Goth, in 514, the hydraulicon, or water-organ, began to lose 
its favour, and the wind-organ blown by hand-bellows became common, 
of which he gives the following account: The organ is an instrument 


- 


to the Antiquities of the Christian Church. 471 


composed of divers pipes, formed into a kind of tower, which by means of 
bellows is made to produce a loud sound, &c.—See Cassiodor. in Ps. 150 
(Venet. 1729. t. 2. p. 477.) Organum itaque est quoque turris quedam 
diversis fistulis fabricata, &c. All this is curious, and I hope not un- 
deserving these explanatory remarks. I will only add, if the pipes were 
placed in a cluster or bundle together (torsello), and so formed a kind of 
little tower (torricella), both etymologies are defensible, though I think 
the testimony of Cassiodore, who expressly uses the term turris, gives the 
preference to the latter. 

Baudrand, in Ferrarius’s Geographical Lexicon, tells us, upon the au- 
thority of Petrarch, that organs were invented at Signia, now Segni, in 
Latium. See Antiquities, b. 9. ch. 5. s. 5. vol. 3. p. 349. n. 74. It is 
also remarkable that there was an ancient episcopal see at a place called 
Torcellum in Venetia. See ibid. s. 16. p. 362. 

VIII. vii. 15. vol. 3. p.145. ‘Audcenus Rothomagensis, that mentions 
the use of the tintinnabula.’? Read Audoénus, which is more correct. See 
also Bona, Rer. Liturg. 1.1. c. 22. n.6. (Venet. 1764. p. 231.) where, 
having previously found fault with Surius for introducing the word cam- 
pana instead of tintinnabulum into the Acta S. Eligit contrary to the 
letter of the MSS., he cites the Life of that saint by Audoénus for the use 
of the latter term, and the existence of such kind of bells in the time of 
Eligius, anno 640, as published by Dacherius in his Spicilegium. See the 
Paris Edition of 1723, where the authority occurs in ch. 20. of the second 
book of the Vita Eligii. (t. 2. p. 108.) Alio tempore cum dieceses suas, &c. 
The biographer relates how the holy father had forbidden the celebration 
of divine service in a certain church, for some offence or other, till he 
should again grant permission. But when the bishop was gone away, the 
presbyter in charge determined to summon the faithful as usual, in spite 
of the interdict. Accordingly signum ecclesie statuta hora, sicut mos erat, 
pulsare cepit, but the tinnulum, more obedient to authority than the self- 
willed priest, would not speak,—veluti sibi interdicto silentio nullum ad 
pulsantis nisum signum reddidit sonum. The persevering minister pulls 
the rope for some time in vain. The bell is obstinately dumb. So, when 
diutius funem terebrans cerneret tinnulum omnino manere mutum, he con- 
fers on this grave subject with the brethren, who, recollecting the bishop’s 
bann, lose no time in communicating with the chief pastor; when, after a 
good deal of fuss, discurrentibus nuntiis cum optimatum et seniorum episto- 
lis, Eligius is prevailed on to return to the spot, and immediately removes 
the difficulty,—solo verbo reconciliavit locum, et mox signo tacto sonus 
pristinus rediit in tintinnabulum! From the expressions signum pulsare 
and funem terebrans, &c., it would seem that these tintinnabula were 
rung, not by turning them up or halfway over, as our church-ringers do, 
that the clapper suspended within may fall sharply against the side, but 
rather by pulling a sort of hammer against the metal by means of a string, 
or by lifting the knocker up and letting it suddenly fall down again on the 
outside of the bell, which itself was stationary. 

VIII. xi. 2. vol. 3. p.206. ‘The elaborate treatise of Rittershusius upon 


472 The Editor’s Addenda, &c. 


this subject (asylums) among the London Critics, &c.’—The Critici Sacri, 
London, 1660, or Amsterdam, 1698, the 8th volume of which contains 
Rittershuys’s Treatise, De Jure Asylorum, &c. 

1X. i. 10. vol. 3. pp. 236-237. In the opening for XI. i. read IX. i. 
§. 10. 

IX. iii. 2. vol. 3. p. 304. ‘The bishops of Nyssa and Therme.’ Hol- 
stein, correcting Carolus 4 Sancto Paulo in what he says of Therme, 
(p. 230.) observes, (n. 4. in loc.) Vitio creata hec civitas. Tépyns ibi (viz. 
among the Subscriptions in the Council of Ephesus, where, according to 
Labbe and Cossart, (t. 3. p. 692 c.) it is Timotheus episcopus Civitatis Ter- 
manorum Hellesponti| legendum pro Tépyns: nam iste Timotheus vigesimo 
postea anno Synodo Chalcedonensi quoque interfuit: ubi Act. 6. expresse 
Tépyns editum legitur, et sic antiquissimus interpres Latinus MS.—See 
also Ferrarius, (Lexic. Geogr. p. 259.) Therma, Germa Antonino, &c.— 
Compare also Antonine’s Itinerary, Col. Agripp. 1600. p. 44. 

IX. vi. 2. vol. 3. p. 364. Some think also that Gallia had once the 
name of Septem Provincie, &c.—See Carolus 4 Sancto Paulo, (Geogr. 
Sacra, 1. 5. cc. 3, 4. pp. 123, seqq.) where he seems to contradict the as- 
sertion that Gallia was never divided into Seven Provinces; for there 
(p. 125.) they are thus named: 1. Pr. Viennensis. 2. Pr. Aquitanica 
Prima. 3. Pr. Aquitanica Secunda. 4. Pr. Novempopulania. 5. Pr. 
Narbonensis Prima. 6. Pr. Narbonensis Secunda. 7. Pr. Alpium Mari- 
timarum. Moreover, by another kind of division at the end of the fifth 
book, as cited above, the geographer seems to make out Seventeen Pro- 
vinces, which he expressly refers to in the Index at the close of the 
volume. 

X. ii. 5. vol. 3. p.455. 0.58. For examples of the terms darifdpevor 
and Barri{suevor, used to describe such persons as were about to be bap- 
tized, but not in the act of undergoing the ceremony, viz. the competentes 
and electi, see the Constitutiones Apostolice, 1. 8. cc. 7 and 8, as cited 
XIV. v. 9. vol. 4. p. 201. n.g2. See also, p. 202, nn. 93 and 94. 

X. iv. 2. vol. 3. p. 515. n. 36. For ad Originis &c. read ad Origenis &c. 

X. iv. 12. vol. 3. p.533- n.59. Dr. Elrington, the Editor of the Reprint 
of Archbishop Usher’s whole works, Dublin, 1847, &c., has taken, I think, 
an improper liberty with the original text of the tract De Symbolis, by 
substituting references to the Benedictine edition of Augustine for the ° 
Archhbishop’s own references to the old edition by Frobenius. Thus in 
respect of the present citation Dr. Usher referred originally to the 3rd, 
gth, and roth volumes of Augustine, citing the tracts De Fide et Symbolo 
and De Symbolo ad Catechumenos, and the 119th sermon De Tempore. But 
Dr. Elrington, omitting all notice of the second reference, changes tomo 
tertio for tomo sexto in the first place, and puts quinto for decimo in the 
last, while he alters the words Sermonis 119 de Tempore into Sermonis 
ducentesimi decimi tertii: and this he does in order to accommodate a 
text written long before to an edition which appeared between 1691 and 
1700, nearly half a century after the Archbishop’s death, which occurred 
in 1655. If this method of alteration runs through the numerous volumes 


to the Antiquities of the Christian Church. 473 


of Dr. Elrington’s edition of Usher, it must cause much ambiguity and 
confusion. The text of the author should have been preserved intact, and 
the varied arrangement of the later and better editions should at the same 
time have been noticed in the margin. 

XI. iii. 7. vol. 4. p. 36. n.17. Between the lunar brackets for CC. t. 1. 
read CC. t. 2. 

XI. vi. 9. vol. 4. p.112. n.24. Optionem carceris. Optiones praterea 
dicuntur carcerum custodes. Acta SS. Perpetue et Felicitatis: (ad calc. 
Lactant. de Mort. Persecut. Oxon. 1680. p. 17.) Pudens, miles optic, pre- 
positus carceris. Vid. Du Fresne, Glossar. Med. et Infin. Latinit. Fran- 
cofurti ad Mcenum, 1681. t. 2. p. 50. 

XIII. v. 7. vol. 4. p. 407. ‘Yanxeiv and ‘Ymaxovew. See afterwards, 
b. 14. ch. 1. 8. 12. v. 5. p. 16. nn. 67 and 68. Especially the additional 
remarks at the end of n. 68. 

XIII. v. 7. vol.4. p.415. 0.77. wriduevor, used for such as were 
preparing for baptism in the 44th canon of the Council of Laodicea. 

XIII. viii. 2. vol. 4. p. 498. n. 28. For Ep. 54. [al. 22.] read Ep. 85. 
[al. 22.] 

XIII. viii. 7. vol. 4. p.508. n.70. Assignata oratione from Tertullian, 
De Oratione, c. 12., or c. 16. according to Oehler’s edition, Lips. 1853. 
t. 1. p. 567., where in note (e) on the place he says: Interpretantur vulgo 
peracta vel finita oratione, quod sensus postulare videatur, sed est ora- 
tione dicata. Cf. Scorp. c. 8. Perennes cruoris sui maculas silicibus 
assignans. De Patient. c. 13. Virginem [ patientia] assignat [sc. Deo.} &c. 
The Lexicons do not recognise assignare in the sense of perigere or finire, 
but when we consider that the last act in executing a deed ever was to affix 
one’s sign and seal, why should not assigno have the sense of perago in 
the later Latin, especially in the Latinity of Tertullian? 

XIII. viii. 9. vol. 4. p. 523. n. 11. ‘ Kar oixoy, domi, privatim, (Beng.) 
as contrasted with év ré icod. So Wolf., Scal., Heinr., Olsh., Meyer, De 
Wette. Not domatim, from house to house, as Erasmus, Salmasius, Kui- 
noel, and others: the word may bear that meaning, (see Luke 8, 1,) but 
we have no trace of such a practice, of holding the ayaa: successively at 
different houses. The xAdous tod aprod took place at their house-meeting, 
wherever that was.’ Alford’s Greek Test. London, 1852. v. 2. p. 47.— 
Mr. Alford’s last remark agrees with my Ancestor’s idea, ‘ or in their house, 
meaning the church, or house of prayer;’ but he seems at the same time to 
contradict the rendering of xa7’ oixoy by domi or privatim, which he approves 
at the commencement of the note: for although privatim might refer to a 
meeting-house, domi can only have relation to a man’s own house =chez 
nous, as the French have it, or at home, as we say. Iam disposed to 
think, with Beza, that the breaking of bread from house to house, has no 
relation either to the Lord’s supper or to the Agape, which latter were 
scarcely instituted, but simply implies the cheerfulness and contented 
minds with which they took their daily meals respectively at home. 

XIV. i, 12. vol. 5. p.16. n. 68. For imnyxea, read imnyxéo. 

XIV. ii. 4. vol. 5. p.37. n.45. Cassiodor. Hist. Tripart. 1. 10. c. 39. 


4:74 The Editor’s Addenda, ce. 


(Ed. Venet. 1729. t. 1. p. 324.) Apud Romanos in unoquoque anno semel 
psallunt Alleluia primo die Pasche, ita ut Romani velut pro juramento 
habeant, ut hunc hymnum audire mereantur: in qua ecclesia neque 
episcopus neque alter quis quam populo docet. 

XIV. iii. 3. vol. 5. p.55. 0.23. For Hom. 73. read Hom. 63. Cur in 
Pentecoste, &c. 

XIV. iv. 7. vol. 5. p. 113. n. 42. For ap. Gallandium, t. 5. read t. 4. 

XV. i. I. v. 5. p. 213. n. 6. Since the note on the words, And this is 
that MS. which Cardinal Bona so much magnifies in the Queen of Sweden’s 
library, was printed, I have discovered that the literary friend alluded to 
unwittingly led me into error; inasmuch as that celebrated MS. has been 
for many years in the Vatican, as I will presently explain, and consequently 
the Missale Perantiquum described by my friend, however similar to the 
MS. to which Bona refers, is not identical with it; and thus the absence 
of the Apologia, commencing Ante tue immensitatis conspectum, &c., is 
easily accounted for. 

This MS., however, which Bona, as cited by my Ancestor, calls the Mis- 
sale vetus Gallicanum, (Rer. Liturg. 1. 2. c. 1. n. 1.) he had termed before 
the Missale Gothicum, (ibid. c. 12. n. 6.) speaking of it, I suppose, in 1669, 
which was the date at which he became a Cardinal, as well known in the 
Library of the Queen of Sweden, and as being then considered, by persons 
conversant with such matters, to be at least nine hundred years old. This 
indeed would carry it back to the era of King Pepin. 

Moreover, in Sala’s edition of Bona’s works, (August. Taurin. 1747. t.1. 
p- 244.) we learn from the annotation on the words Missale Gothicum, that 
Cardinal Tomasi [Thomasius] published this MS. at Rome in 1680, in 
suis Antiquis Sacramentorum Codicibus, (p. 265,) and accordingly there I 
find the Apologia Sacerdotis word for word as given by Bona, as I also do 
in Mabillon’s Liturgia Gallicana, (1. 3. n.37,) in the Missa prima die 
sancto Pasche, (Paris. 1685. p. 251,) who in the twelfth section of the 
Preface to that book informs us how the MS. first came into the posses- 
sion of Christina, Queen of Sweden between 1632 and 1689, and after- 
wards found its way to Rome. 

This codex manuscriptus originally belonged to the Abbey of Fleury : 
but upon the capture of Orleans and the pillage of that city and many neigh- 
bouring places by the Huguenots in 1562, it fell, with other treasures of 
the same kind, into the hands of some of their soldiery, from whom it was 
purchased for a small sum by one Peter Daniel, a lawyer of Orleans. 
Upon the death of Daniel it became the property of Paul Petau [Petavius], 
a senator of Paris, and descending to his son Alexander was afterwards 
sold by him to the Queen of Sweden; and eventually, upon Christina’s 
death in 1689, as Sala also states, (as above, p. 245,) it was procured by 
Pope Alexander VIII. for the Vatican, where it may still be found. 

If, however, this MS. was at Rome in 1680, which is the date of To- 
masi’s work, we must conclude that either he transcribed it while it was 
still in the library of Christina, or that she herself had previously presented 
it to Pope Alexander VII., or to his successor of that name. If so, it may 


to the Antiquities of the Christian Church. 475 


possibly have been at Rome when Bona wrote: if otherwise, according to 
the statement of Sala, it could not have reached the Vatican till after the 
date even of Mabillon’s work, and possibly his publication of it, as well as 
that of his predecessor Tomasi, may have drawn attention to so great a 
literary curiosity, and have led to its acquisition by Pope Alexander VIII. 
This, however, I leave to be decided by abler critics. At any rate the MS. 
is at Rome, and not at Stockholm; and I deem it but honest thus to con- 
fess the error into which I fell, when printing the fifth volume of this new 
edition of the Origines Ecclesiastice, by adopting too readily the informa- 
tion of my friend, and thus retract a former statement, which I cannot 
now otherwise correct. 

I have only to add, that from a little ambiguity in my Ancestor’s con- 
text, (as above, v.5, p.213,) Thus it is in the forms of confession in Gre- 
gory’s Sacramentarium, and others, published by Menardus. And this is 
that MS. which Cardinal Bona so much magnifies, §:c., a casual reader 
might suppose that Hugh Menard had actually published the contents of 
it in the Sacramentary which he brought out at Paris in 1641-2, in 4to., 
with Annotations, &c., and which is reproduced in the Benedictine edition 
of Pope Gregory’s works, Paris 1705, and again recently in 1849 in the 
78th volume of Migne’s Patrologie Cursus Completus. But this is not 
the case, though Gregory’s Sacramentary also contains some formule 
identical with corresponding prayers and confessions in Christina’s MS.; 
of which however I find the following recognition in a marginal note on 
the title, Hic incipiunt Apologie: (See Migne, ibid. p. 226.) Hec Apologia 
cum sequenti in Ed. Vatic. et Gussanvil. continetur. In vet. Miss. Gallic. 
alia reperitur Apologia, licet quoad sensum viz discrepet. Now the second 
of the Apologie in Gregory’s Sacramentary is the same verbatim as the 
specimen I have given from the Missale Perantiquum at Stockholm, as de- 
scribed by my informant, Ante conspectum Divine Majestatis tue, &c.: 
(see Antiquities as above, the latter part of note 6, on p. 214.) while that 
which the Annotator terms vet. Miss. Gallic. is indeed the very MS., 
which passed, as I have described, from the Abbey of Fleury, through the 
hands of the Lawyer of Orleans, the Senator of Paris, and the Queen of 
Sweden, to the shelves of the Vatican at Rome about 16809 at the latest, 
if not before. Were I a richer man, I would go there and examine it 
with my own eyes. But, like my learned Ancestor, I am crippled for want 
of books. 

XV. iv. 5. vol. 5. p. 367. n.64. For Pierre Chantre l’église de Paris read 
de Véylise, &c. 

XVI. iv. 5. vol. 6. p. 204. n. 22. For Ep. 3. [al. 4.] ad Antonian. read 
Ep. 52. [al.55.] ad Antonian. 

XVI. 12. 17. vol. 6. p. 482. Zvyoxpodora. In Liddell and Scott’s 
Greek-English Lexicon (Oxford 1843,) this word is insufficiently rendered 
one who uses a false balance. The exact meaning, which the Author gives 
while citing the Constitutions, one who gives a turn to the scale with his 
Jingers, is far more in accordance with the etymology (vydv and xpovo. 

XVII. v. 15. vol. 7. p. 67. last line but two. For eensure read censure. 


476 The Editor’s Addenda, §c. 


XIX. ii. 6. vol. 7. p. 201. For 3. the initial number of the section, 
read 6. 

XXII. i. 3. vol.8. p.5.n.18. Philastr. Heer. 59. [al. 29.] The reading 
nefandi ccetus as in the nominative case agreeing with estimantes, as given 
by Gallandius is, surely, correct. The reading of the Bibliotheca Maxima 
(t. 5. p. 708 a.) coitus is not construable as a nominative and scarcely so 
as a genitive case. According to Gallandius we may translate the passage 
thus: And their infamous assemblies believing the resurrection entirely to 
consist in the procreation of children, &c. 

Index of Authors, vol. 8. p. 195. No. 39. For Ansesigus read An- 
segisus. 

Ibid., p. 219. No. 132. Calvini Opera (Amstel. 1667. 9 tom. fol.) N.B. 
The first volume of this edition of Calvin’s Works was published last of all 
in 1671, the other eight having come out four years before in 1667. See 
the Bodleian Catalogue under Calvinus. 

Ibid., p. 295. No. 583. For David read Philippus, and instead of the era 
1592 supply the date 1620. 

Ibid., p. 303. Before Prudentius place the serial number, 641. 

Ibid., p. 308. No. 669. For Limovicencis read Lemovicensis. 

Ibid., p.314. No. 715. For Socolavius read Socolovius. 

Ibid., p. 257. No. 332. For Giraldius, &c. 200. read Giraldus sive Gy- 
raldus, Sylvester, &c. 1198. al. 1200. 


OMITTED. 
IX. iv. 19. vol. 3. p. 333. For Laureacum read Lauriacum. 


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